The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.

Reformatorio kuyuykunapa siq’inkunaqa llave hina kanku Apocalipsis chunka kaqpi “qanchis truenuykunata” unanchanapaq. “Qanchis truenuykunaqa” rikusichinku ñawpaq angelpa willakuynin kallpachasqa kasqanmanta 1840 watapi agosto killapa 11 p’unchayninmanta hatun llakikuyman chayanankama 1844 watapi octubre killapa 22 p’unchayninpi. Chunka kaq capítuloqa quimsa ukhu testigokunata quyun kay yuyayta kallpachananpaq.

“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“1840–44 watakunapi adventista kuyuyqa Diospa atipayninpa hatun k’anchay rikuchiy karqan; ñawpaq angelpa willakuyninqa kay pachapi llapa misionerokuna tiyanankaman apasqa karqan, hinaspataq wakin suyukunapi soqta chunka wata Reformatio qallarimusqanmantapacha ima suyuypipas mana hayk’aq rikusqa hina aswan hatun religioso interes karqan; ichaqa kaykunataqa kimsañiqin angelpa qhipa amonestakuynin uraypi hatun atipaq kuyuyqa aswan llallinman chayachinqa.” The Great Controversy, 611.

The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.

Ñawpaq angelpa willakuyninmi 1840 watamanta qallarispa kay pachaman apasqa karqan. Uriah Smithqa ñawpaq pionerokunapa yuyaychasqankuta rikuchin, Sister Whitewan hukllachasqa hina. Smithqa reqsinmi ñawpaq angelqa 1798 watapi chayamurqan, hinaspataq sut’inchan 1840 watapi uraykamusqaqa ñawpaq angel kasqanta. Smithwan pionerokunawanqa mana reparasqakuchu huk willakuypa chayamusqanwan kallpachasqa kayninpa sapaqchasqa kashasqanta. Smithqa sut’imanta ninmi, Apocalipsis chunkayuqpi angelqa huk chakinta lamar qochaman, huktaq allpaman churaruspa, kay pachaman apasqa kasqan willakuypa reqsichikuyninta sut’inchasqanta.

“In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

“1798 watapim, chayrayku, Cristo qayllapi kasqanta willakuyta hark’asqan tukurqan; 1798 watapim pacha tukukuypa qallariynin qallariq, huch’uy libropa sellonpas qichusqa karqan. Chay p’unchaykunamantaqa, chayrayku, Apocalipsis 14 nisqapi angelqa lloqsispa Diospa juicio horan chayamunña nispa willarqan; chay p’unchaymantaqmi, capítulo 10 nisqapi angelpas lamar qochapiwan allpapipwan sayarispa jurarqan pachaqa manaña kanqachu nispa. Paykuna kikillan kasqankumantaqa mana ima iskayrayaypas kanchu; huknin maypi churaypaq apaq rimanakuykunaqa hukninpaqpas kikillantataq atiniyoq kanku. Kaypiqa manam mayqin rimanakuytapas yaykuchinanchu, kunan p’unchay ayllunchik kay iskay profecíakunapa hunt’akusqanta rikuchisqanta qhawachinapaq. Advento willakuypiqa, aswanpas 1840 watamanta 1844 watakama, hunt’asqa hinallataq tukuy imaymana nisqankunawan hunt’akusqan qallariq. Kay angelpa sayaynin, huk chakinta lamar qochapi, huknintaq allpapi churakusqanqa, paypa willakuynin lamar qochawan allpawan hatun mast’arikusqanta nin. Sichus kay willakuy huklla suyullapaq kamasqa kasqanman karqan chayqa, angelpa allpallapi sayayninwanqa aypanman karqan. Ichataq payqa huk chakinta lamar qochapi churakun; chaymanta yuyarinchik paypa willakuyninqa océano-ta chimpaspa, kay pachapa imaymana nacionkunaman hinaspa rakisqa chiqankunaman mast’arikunanta; kay yuyaytaq kallpachakun advento willakuy, ñawpaqpi rimarisqa, cheqapuni kay pachapi llapa misioneropa estaciunninkunaman chayasqanrayku. Kaymanta astawanqa capítulo 14 ukhupi.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:

Chaymi, chunka kaq capítuloq hukniki versículonqa 1840 wata, agosto killapi 11 p’unchawta reqsichin; chay pachapin Otomanoq hatun kamachikuyninpaq willasqa tukuy chinkarqan, Apocalipsis isqon capítulo nisqanpi ñawpaq willakuywan hina hunt’asqa kasqanrayku. Paní Whiteqa nin:

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“1840 watapi huk hatun willakuy hunt’asqa cumplirikusqanqa ancha hatun munaychayta achka runakunapi paqarichirqan. Iskay wata ñawpaqman, Josiah Litch, iskay kaq hamuqta willakuspa predicakuyta ruraq umalliq ministrukunamanta huknin, Apocalipsis 9 nisqapa sut’inchayninta rikhurichirqan, Imperio Otomano urmananta ñawpaqta rimarispa. Paypa yupaychasqanman hina, kay atiyniyuq kamachiyqa urmachisqa kanan karqan... 1840 wata, agosto killapa 11 p’unchawninpi, Constantinopla llaqtapi poder otomano p’akikunan suyasqa kananman hina. Hinallataq kaytaqa noqaqa creen, chay hina kasqan tariykusqa kanqa.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Chay p’unchayta nisqanninkama, Turquía suyupi, kachaqninkunawan, Europapi huñusqa atiykunapa amparayninta chaskirqan, chayhinataq cristiano nacionkunapa kamachikuyninman churakuran. Chay pasayqa sut’inchayta hunt’arqan willasqa qhawayta. Chay yachasqa kaptin, achka runakuna suyasqa karqanku Millerpa hinallataq paywan kuska kaqkunapa prophesiakunata hamut’anapa kamachisqankuna chiqap kasqanmanta, hinaspataq musphaypaq kallpachakuy qusqa karqan advento kuyuyman. Yachaq runakuna, hatun kasqankuwan, Millerwan huñunakuspa, qhawasqankunata willakuypi hinallataq qillqaspa rikhurichiypi llamk’arqanku, hinaspataq 1840 watamanta 1844 watakama llamk’ayqa utqaylla mast’arikurqan.” The Great Controversy, 334, 335.

Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.

Chunka ñiqin t’aqa chunka kaqpa huk ñiqinpiqa 1840 watam kachkan, chunka ñiqinpiñataq riqsichisun Juanqa ancha llakiywan qhispiqman tukusqanta 1844 watapa octubre killapa 22 p’unchayninpi. Juanqa kay pachaman huch’uy libropa willakuyninta apaqkunata sut’incharqan, ichaqa 1844 watapa octubre killapa 22 p’unchayninpi chay ancha llakiq qhispiymanta qhipaman taripakuspa. Huk ñiqinmanta chunka ñiqinkamaqa 1840 watamanta 1844 watakama historiata rikuchin. Chayqa chunka kaq t’aqa ukhupi huk ukhupi testigom.

The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.

Huk testigopas Juanmi, payqa huch’uy librotam mikhun, siminpin misk’i kasqanmanta; chayqa rikuchin 1840 watapi agosto 11 p’unchay willakuyta chaskisqanta, hinallataq 1844 watapi octubre 22 p’unchay Hatun Llakikuypi wiksa ukunpi hayaqman tukusqanta.

And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

Hinaspanqa qillqachata angelpa makinmanta chaskirqani, hinaspan mikhurqani; simiypiqa misk’i hinam kasharqa: mikhusqaymanta chaylla, wiksa yawrallayqa hayaqmi karqa. Apocalipsis 10:10.

Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.

Chunka kinsa kaq versículonqa 1840 watamanta 1844 watakama kaq historiata huk versículollapi kikinpi rikuchin. Chayqa capitulopi iskay kaq ukhupi testigun kashan, “qanchis trueno” nisqakuna chay historiata rikuchisqanta. Panikuna Whiteñataq ñam sut’inchasqaña “qanchis trueno” nisqakunaqa huk willakuyta rikuchisqanta, ima pasakuykunachus ñawpaq kaq angelpa, iskay kaq angelpa willakuyninkunapa uranpi pasakurqan chaykunata. Iskay kaq angelpa willakuyninqa hatun llakikuywan tukukurqan, chayrayku “qanchis trueno” nisqakunaqa chay kikin historiatam rikuchin. Kimsa ukhupi testigukuna, Agosto 11, 1840 p’unchawmanta Octubre 22, 1844 p’unchawpi Hatun Llakikuykama kaq historiataq Apocalipsis chunka kaq capitulopi kallpanchasqa profétic historiakaskanta chiqaq kayta sayachinankupaq.

Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.

Chayqa qhipa qillqapi qhipa versículopiqa, “qanchis illapakunawan” tinkisqa cheqaq kayman hina, huk kamachiy qosqa kachkan willakuyta rikuchinapaq, hinallataq chay kikin historiata kutichispa yapamanta rurasqa kananpaq.

And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.

Hinaspan nisurqan: Yapamanta willakuyta rimanayki tiyan achka llaqtakunapa, nacionkunapa, simikunapa, hinaspa reykunapa ñawpaqninpi. Apocalipsis 10:11.

The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.

Qanchis truynukunam riqsichkanmi Adventismopa qallariyninqa, qallarispa chay willakuy “pacha tukukuypi” kichasqa karqanman hina kallpachasqa kasqan, rikuchinman karqa Adventismopa tukukuyninta, chay 1989 watapi kichasqa karqan willakuy uraykamuyninwan kallpachasqa kanman, ichaqa mana Apocalipsis chunka niqpa angelnin uraykamuyninwanchu, aswanpas Apocalipsis chunka pusaqniyuq niqpa uraykamuq angelninwanmi. Apocalipsis chunka pusaqniyuq niqpa angelnenqa uraykamurqan 11 de septiembre de 2001 p’unchawpi, kunanqa ñaqayku qayllaykuchkaniku 1840manta 1844kama historiapi kutipakuyninpa tukukuyninman.

These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.

Kay chunka qhawaqkuna chunka kaq capítulo-manta achka watakunaña llapan runakunapa yachayninpi karqan. Imataq mana chayraq kunankama reqsichisqa karqanchu, chayqa kay santu historiapa ukhupin huk santu historia kasqanmanta, chaymi chaypi pakasqa kachkan. Chay historiaqa reqsichisqa kanqa chaykunallapaqmi, paykuna Alpha y Omega nisqa kamachiyninta chaskiqkunapaq, mayqinchus imapa tukukuyninta qallariyninwan reqsichin. Chay santu historiapa ukhupi kachkaq pakasqa historiaqa huk llakikuywan qallarin, hinaspataq Hatun Llakikuywan tukukun. 1843 watamanta 1844 watakama historiqa huk sapaq historia siqiymi, 1840 watamanta 1844 watakama historiapa ukhupi kashaspapas paymanta sapan. Pani Whitepas Cristopas iskayninku kay historia siqimanta rimanku.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“1840–1844 watakunapi qusqa llapa kachkakuq willakuykunaqa kunanqa kallpayuqta rurasqa kananmi, achka runakuna orientacionninkuta chinkachisqankurayku. Chay willakuykunaqa llapa iglesiakunaman chayananmi.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

Cristo nisqa nirqan: “Kusisqañam qhawayniykikuna, qhawasqankurayku; hinallataq rinriykikuna, uyarisqankurayku. Cheqaqtapunin niykichis: achka profetakuna, chanin runakunapas munarqanku qankunaq qhawasqaykichis imakunata qhawayta, ichaqa mana qhawarqankuchu; hinaspataq qankunaq uyarisqaykichis imakunata uyariyta, ichaqa mana uyarirqankuchu” [Matt. 13:16, 17]. Kusisqañam chay qhawaykunaqa 1843 watapi, 1844 watapipas rikuchisqa kaqkunata qhawarqanku.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Kachariyqa willakuy qusqam karqa. Chaymantaqa mana ima suyaypas kananchu chay willakuyta yapamanta willanaykipaq, imaraykuchus pacha señalkuna hunt’akuchkan; tukukuq llamk’ayqa ruwasqa kananmi. Hatun llamk’ayqa pisilla pachapi ruwasqa kanqa. Mana unaymantaña Diospa kamachisqanman hina huk willakuy qusqa kanqa, chaymi sinchi qapariyman wiñanqa. Chaypim Daniel sayarinqa paypa rak’isqanpi, testimoyunta qunanpaq.” Manuscript Releases, volume 21, 437.

The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.

“Profetakuna, chay hina allin runakunaqa munarqanku rikuyta chay imakunata” “1843 watapi 1844 watapipas rikusqankuta.” Jesusqa kay sagrado historiata iskay evangelioypi rimarqan, ichaqa sapa rimanakuyninqa huk kontekstollapim karqan.

And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.

Hinaspataqmi paykunaman achka imakunata rikch’achiykunawan, nispa: Qhawariychis, huk tarpuk runam lluqsimurqa tarpunanpaq; hinaspataq tarpuspa, wakin muhukuna ñan pataman urmarqanku, hinaspataq piskokuna hamuspa mikurqanku. Wakintaq rumi sapan pampakunaman urmarqanku, maypichus mana achka allpa karqachu; chaymi utqaylla wiñarqanku, allpa mana ukhu kasqanrayku. Inti lluqsimuqtintaq ruphaywan q’asichisqa karqanku; sapin mana kasqanraykutaq ch’akirqanku. Wakintaq k’iskakunachaw urmarqanku; k’iskakuna wiñaruspa, ñit’ispa wañuchirqanku. Wakintaq allin hallp’aman urmarqanku, hinaspataq rururqanku, wakin pachak kuti, wakin soqta chunka kuti, wakin kimsa chunka kuti. Uyarispa hamuq rinriyuqqa, uyariychun. Hinaspataq yachaqninkuna asuykuspa payta nirqanku: ¿Imanasqataq paykunaman rikch’achiykunawan rimanki? Paytaq kutichispan nirqanku: Qankunamanmi qusqa kachkan hanaq pacha qhapaq suyupaq pakasqa yachaykunata reqsinaykichispaq; paykunamanqa manam qusqa kachkanchu. Pipas kapuqniyuqmanqa aswanmi qusqa kanqa, hinaspataq aswan achkataqmi kapunqa; ichaqa pipas mana kapuqniyuqmantataq, chay pisi kapuqninpas qechusqañam kanqa. Chayraykun paykunaman rikch’achiykunawan rimani: qhawaspaqa manam qhawankuchu; uyarispataq manam uyariykunkuchu, nitaq entiendenkuchu. Paykunapim hunt’akun Isaiaspa willakusqan, nispa: Uyarispaykichis uyarinqichis, ichaqa manam entiendenqichischu; qhawaspaykichis qhawanqichis, ichaqa manam reparanqichischu. Kay llaqtaq sonqonmi raku tukusqa, rinrinninkutaq sasallaña uyarinku, ñawinninkutataq wichqarunku; ama imayllapas ñawinninkuwan qhawanankupaq, rinrinninkuwan uyarinankupaq, sonqonkuwan entiendenankupaq, kutirikunankupaq, hinaspataq noqaqa hampinaypaq. Ichaqa kusisqañam qankunap ñawiykichis, qhawanankurayku; rinriykichispas, uyarinankurayku. Cheqaqtapunin niykichis: achka willakuqkuna, chanin runakunapas munarqanku qankuna qhawasqaykichista qhawanaykuta, ichaqa manam qhawarqankuchu; hinaspataq qankuna uyarisqaykichista uyariyta munarqanku, ichaqa manam uyarirqankuchu. Mateo 13:3–17.

Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.

Jesús, Mateo qillqapi, Diospa Siminpa rurayninmanta rimashaspa, runakunata “uyariychik” nispa waqyashaspa, reqsinmi Laodiceapi kaqkuna, profetakuna rikuyta munasqanku willakuyta rechazaqkuna, Isaías qillqap soqta kaq capítuloapi rikuchisqa kasqankuta. *Future for America* nisqaqa kutin-kutinmi Isaíaspa soqta kaq capítulo nisqanta qhawarichirqan 2001 watapa septiembre killapa 11 p’unchawninwan tupachispa; chay p’unchawpi Islampa maqanakuywanqa Apocalipsis chunka pusaqniyuq capítuloq hatun angelnin uraykamuspa kay pachata k’ancharirqan kikinpa glorianwan. Llapa profetakunam huk sonqolla kikin-pura acuerdanakuq, hinaspataq Isaías soqta kaq capítuloq kimsa kaq versículonpi tarinchik chay kikin angelmanta chiqap rimayninta.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.

Rey Uzías wañusqa watapiqa, noqapas Señor-ta rikurqani trono patapi tiyashaqta, ancha hanaqchasqa, hoqarisqatawan; p’achhanpa qhepanmi templota hunt’arqan. Hananpiqa serafinkuna sayarqanku: sapaqninmantaq suqta raphrayuq karqan; iskaywan uyanta pakarqan, iskaywantaq chakin-kunata pakarqan, iskaywantaq phawarqan. Hukninmi hukninta waqyaspa nirqan: Santo, Santo, Santo, Señor de los ejércitosmi; llapa kay pachan kacharinqan hatun kayninwan hunt’asqa. Isaías 6:1–3.

The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.

Kay pachaqa k’anchaychasqa kachkan paypa hatun k’anchariyninwan, Apocalipsis chunka pusaqniyoq angel uraykamusqanpim; chaymantataq Isaias huk ancha allin llaveyta qukuwanchis, santuarioq musqhoyninqa rey Uzias wañusqan watapi kasqanta willawasqanchikrayku. Rey Uziastaq templopi sacerdoteq ruwanan llamk’ayta ruwyta munarqan. Pusaq chunka sacerdotekuna hinaspa hatun sacerdote payta hark’arqanku ama chayta ruwanampaq, kamachiq Diosqa urqunpa umanpi leprawan payta maqasqankama. Estadoq atiyninta iglesiaq atiyninwan huñuymanta munasqanrayku bestiaq señalninta chaskirqan. Manam chaylla p’unchaypi wañurqanchu; tiyananmanta hurqusqam karqan, hukwan rantisqam karqan, hinaspataq aswan pisi-pisi pacha puriyninpi qhipamanqa 11 septiembre 2001 p’unchaypi wañurqan. Adventista iglesiaqa pisi-pisimanta wañukushan, imayna Cristo pachaspi judiokunaq iglesia wañusqan hinata. Ichaqa 11 septiembre 2001 p’unchaypi Adventismo, Daniel chunka hukniyoq qhipa soqta versiculokunapa willakuyninta ñam ñawpaqta rechazakusqa kasqan, Estados Unidospa protestante waqran hina tukukurqan; chaymantaq Isaiaswan rikch’achisqa runakunaqa qayasqa karqanku Apocalipsis chunka pusaqniyoq ñawpaq vozninwan rikch’achisqa willakuyninta apanankupaq.

And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.

Hinaqa Azarías sacerdote qhepanta yaykurqan, paywan kuska tawa chunka sacerdotekuna Señorpaq, kallpayoq runakuna. Paykunataq Uzzías reyta hark’arqanku, nirqankutaq: “Manan qanpaqchu, Uzzías, Señorpaq inciensota rupachiy; aswanpas Aarónpa churinkuna sacerdotekunapaqmi, inciensota rupachinankupaq sapaqchasqa kaqkunapaq. Lloqsiy santuario mantam; pantasqankiraykun, manataqmi chayqa qanpaq yupaychasqa kanqachu Señor Diosmanta,” nispa. Chaymantataq Uzzías piñakurqan, makinpi inciensota rupachinanpaq q’osñichina vasota apaq; sacerdotekunawan piñakusqallanpitaq lepra paypa urkunpi rikurimurqan sacerdotekunapa ñawpaqenpi, Señorpa wasinpi, inciensopa altarnin ladomanta. Hinaqtin Azarías hatun sacerdote, llapa sacerdotekunawan kuska, qhawarirqanku; qhaway, urkunpin leprawan q’ipisqa karqan. Hinaqa chaymanta usqhaylla qarqurqanku; arí, pay kikinpas utqayllam lloqsirqan, Señor payta maqasqanrayku. Uzzías reyqa wañunan p’unchaykama leproso karqan, sapalla wasipitaq tiyakurqan, leproso kasqanrayku; Señorpa wasinmantam t’aqasqa karqan. Churintaq Jotam reypa wasinpi kamachiq karqan, hallp’a llaqtapa runankunata juzgashaspa. 2 Crónicas 26:17–21.

It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”

Ancha allinmi reqsikunapaq, protestante waqranqa Qanchis p’unchay Adventista iglesiamanta qichusqa karqan 11 septiembre 2001 p’unchaypi, imaraykuchus qhepa p’unchaykunapi Apocalipsispa willakuynin kichasqa kananpaq kinsa hatun kaqninmi tiyan. Hukninmi Republikanu kaypa waqranwan Protestantismopa waqranwan kuska rikch’akuq historiankuña. Huk kaq reqsikuyta munanapaqmi qanchis iglesiaspa ancha importancianta reqsiy, hinallataq, kimsa kaqqa “qanchis illap’akuykuna” nirqanmi. Kay kinsa profetiku kaqkuna llapantinmi kichasqa kachkan chay willakuyninta ruranku, chayraykutaqmi reqsikuy ancha necesario kan, imaynatachus judío iglesiaqa Cristopa tiemponpi saqesqa karqan, chayhinallataq Adventismopas “qhepa p’unchaykunapi” saqesqa kachkan.

Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.

Isaías voluntariamente apaykukun Diospa mana hunt’asqa akllasqan llaqtanman huk willakuyta apananpaq paypa historiampi, chaylla simikunatataq Jesús llamk’achin kikin situacionta rimaypaq paypa historiampi. Huk akllasqa, tratowan huñusqa llaqtaqa saqesqa kachkan, paykunaq mana munasqankurayku “uyariyta” hinallataq allchakasqa kayta.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Hinaspan nirqan: Riy, hinaspa kay llaqtaman niy: Cheqaqtapuni uyarinkichis, ichaqa ama entiendenkichischu; cheqaqtapuni rikunkichis, ichaqa ama reparankichischu. Kay llaqtaq sonqonta wirayachiy, rinrinta llasaqyachiy, ñawinta wichq’ay; ama ñawinkuwan rikunanpaq, ama rinrinkuwan uyarinanpaq, ama sonqonwan entiendenanpaq, kutirinanpaq, hinaspa alliyachisqa kananpaq. Isaías 6:9, 10.

The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.

Llamk’aq Isaías hap’iqanqa, Juanwan Ezequielwan uchuy libruyta mikuspa hap’irqanku chay llamk’aq kikinmi. Paykunaqa huq qhapaq willakuyta apanku, rimanakusqanta mana allin kasqanrayku qhawachiqta, pactopi akllasqa llaqtaman, Señorpa siminmantam wijch’uykusqa kayta qallarisqankuman. Iskay kaq kutipi Jesús rimarisqan, imatachus profetakuna hinaspa chanin runakuna rikuyta munarqanku, chay pacha willakuyqa Lucaspa qillqasqanpi qillqasqa kachkan.

And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.

Qan, Capernaum, hanaq pacha kama hatunchasqa kaspayki, uku pachaman urmachisqa kanki. Qankunata uyariq runaqa noqatam uyariwan; qankunata pisipachaq runaqa noqatam pisipachan; noqata pisipachaq runaqa cachamuwaqniytam pisipachan. Hinaspan qanchis chunka kutirimurqanku kusikuyniyoq, nispa: Señor, supaykunapas sutiykiraykum noqaykuman kasukunku, nispa. Paytaq nirqan: Satanasta rikurqani illapa hina pachamanta urmayta. Qhawariychik, noqaqa qankunaman atiyta qoni machaqwaykunata, alaqakukunata saruychispaq, hinaspa awqaq llapa atiniynin patapipas; mana imapas hayk’aqpas dañoykichisunchu. Chaywanpas ama chaypi kusikuychikchu, espiritukunam qankunaman kasukunku nispa; aswanqa kusikuychik, sutiykichiskuna pachapi qelqasqa kasqankurayku. Chay horapi Jesusqa espiritupi kusikurqan, hinaspa nirqan: Añaykiyki, Tayta, hanaq pachap, kay pachap Señor, yachaqkunamanta, yuyaysapakunamantapas kaykunata pakasqaykirayku, wamra hina kaqkunaman ichaqa rikuchisqaykirayku; arí, Tayta, chayhinam qampaq allin karqan. Llapa imakunam Taytaymanta noqaman qoykusqa; manataq pipas yachanchu pichus Churiqa, Taytallam; nitaq pipas yachanchu pichus Taytaqa, Churillam, hinaspa pimanpas Churi rikuchiyta munan, payllaman. Hinaspan discípulonkuna kaqman tikrarispa, sapallanpi nirqan: Kusisqaqa chay ñawikuna, qankuna rikushankichis chaykunata rikuq. Arí, niykichis, askha profetakuna, reykunapas munarqanku qankuna rikushankichis chaykunata rikuyman, ichaqa mana rikurqankuchu; hinaspa qankuna uyarishankichis chaykunata uyariyman, ichaqa mana uyarirqankuchu. Lucas 10:15–24.

Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]

Yapamantaqa, qhawaqninpi, kusikuywan hukchasqa kaqkunapaqmi rimay kashan, chaykunam allin runakuna munasqankuta rikuspa qhawananpaq atiyniyuq kanku; ichaqa chayqa huk akllasqa, rimayniyoq ayllumanmi tupan, paykunataq saqesqa kachkanku, mana munaspataq “uyariyta.” Panay Whiteqa Cristoq Capernaum llaqtata huchachakusqanmanta rimarin, chayqa hatun k’anchayta qhesachasqanpa unanchaqninmi; paytaq Adventismota kallpanchaspa, Adventismopa contranpi kaq qapariyta [corchetes] ukhupi churarqan.

“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

“Diospa sut’inchakuq wawanakuna ukhupiqa, ancha pisillam paciencia rikuchisqa karqa, hayka achka k’acha simikuna rimarisqa karqa, hayka achka q’apariy huch’achaykunataq willasqa karqa ñuqanchikpa iñiyninchikman mana kaqkunapa contra. Achkakunaqa huk iglesiakunaman pertenesqakunata hatun huchasapak runakunahinam qhawarqaku, ichaqa Señorqa manam chayhinachu paykunata qhawan. Huk iglesiakunapa miembrosninkunata chayhina qhawaqkunaqa Diospa atiyniyoq maki urapi pisiyman uraykuyta munanku. Paykuna huchachasqankuqa ichapas aslla k’anchayllata, pisi oportunidadkunata, pisi privilegiokunata ima chaskirqaku. Sichus paykunaqa ñuqanchikpa iglesiankunapi achka miembros chaskisqankuman hina k’anchayta chaskiykuyman karqan chayqa, aswan hatun utqaywan ñawpaqman puriyta atinkuman karqa, hinallataq aswan allinta iñiyninkuta kay pachaman rikuchiyta. K’anchayninkumanta alabakuqkunamanta, ichaqa mana chaypi puriqkunamantaqa, Cristoqa nin: ‘Ichaqa ñoqaqa niykichis, juicio p’unchawpi Tiropaq Sidonpaqwanqa qankunamanta aswan llamp’u kasqanmi kanqa. Qantaq, Capernaum [qanchis p’unchay samana punchaw Adventistakuna, hatun k’anchayniyoq karqankichis], hanaq pacha kama hatarichisqa [privilegio nisqapi], uku pacha kama urmachisqa kanki: imaraykuchus qanpi ruwasqa atiyniyoq ruwanakuna Sodoma llaqtapi ruwasqa kasqanman hinaqa, kay p’unchawkama chayqa sayasqaraq kanman karqa. Ichaqa ñoqaqa niyki, juicio p’unchawpi Sodoma suyupaqa qanmanta aswan llamp’u kasqanmi kanqa.’ Chay pachapi Jesusqa kutichispa nirqan: ‘Agradeceykim, Taytay, hanaq pachapa kay pachapa Señor, imaraykuchus kay imakunata yachaysapa, prudente nisqakunamanta [kikinkupa yuyayninkupi] pakarqanki, wawakunamanña sut’incharqanki.’”

“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.

“‘Kunanqa, kay llapa ruraykunata rurasqaykichikrayku, ninmi Señor, qankunaman rimarqani tutamanta hatarispay, kutin kutin rimaspaypas, ichaqa mana uyariwarqankichikchu; waqyarqaykichiktaqmi, ichaqa mana kutichiwankichikchu; chayrayku kay wasita, sutiywan sutichasqa kasqanta, maypichus qankuna confiankichik, hinallataq maytaq qankunaman churasqayta, taytaykichikkunamanpas qosqayta, Shilohman rurashqayman hina rurasaq. Hinaspan qankunata ñawpaqniymanta qarqusqaykichik, llapa wawqeykichikkunata, Efraínpa llapan mirayninta hina qarqusqayman hina.’” Review and Herald, August 1, 1893.

The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.

Adventismo ukhupi llank’aq hatun rurasqakunaqa karqan cheq runakunaq, profetakunaq munasqan rikuyninkupi, uyariyninkupipas. Chay hatun rurasqakunaqa rikuchisqa karqan 1843, 1844 watakunapa historiapin, Chawpi Tutaq Qapariynin willakuynin willasqa kaptin. Adventismoqa historiantaqa cheqapuni qipanman churarqan, astawampis 1843, 1844 watakunapa historianta. Chay historiaqa huk llakikuywan qallarin, chayllataq tukukun, hinaspataq chay historiaqa paykunata pusananpaq karqan mushuqmanta rurasqa kay pachaman.

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Qhipankunapi k’anchariq achki karqa ñanpa qallariyninpi sayachisqa, mayqintachus huk angil niwarqa ‘chawpi tuta qapariy’ nisqanta. Kay achkiqa llapan ñanpi k’ancharqa, chaymanta chakinkunapaq achikyachispa, ama urmanankupaq.”

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

“Sichus ñawinkuta Jesuspi takyarachkanku, payqa ñawpaqninpi kashaspa llaqtaman pusarqa, allinpi waqaychasqa kasharqanku. Ichaqa manam unayllatapas wakinkuna sayk’urqankuchu, hinaspataq nirqanku llaqtaga ancha karupi kasqanta, hinallataq ñawpaqmantapacha yaykunankuta suyashasqankuta. Chaymantataq Jesusqa paykunata kallpachaq karqa, hatun k’anchayniyuq pañan makin­ta oqarispa, hinaspataq makinmanta huk k’anchay lluqsirqa, chay k’anchaymi advento huñunata qhawarichispa kuyurqa, hinaspataq paykuna qaparirqanku: ‘Aleluya!’ Wakinkunataq mana yuyaywan qipankupi kashaq k’anchayta ñak’arqanku, hinaspataq nirqanku manam Dioschu chayhina karukama pusamusqanku. Qipankupi kashaq k’anchay wañurqa, chakinkunata hunt’asqa tutayaypi saqespa, hinaspataq mitk’arqanku, señaltawan Jesustapas mana rikurqankuchu, ñantamanta urmaykuspa uraypi kashaq tutayasqa millay pachaman chinkarqanku.” Early Writings, 15.

What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.

Imatataqsiñikuna Judá ayllumanta León kunan kicharisqanqa 1843 hinaspa 1844 watakunapa historianninta. “Qanchis truenuykuna”qa 1840manta 1844kama pacha watakunata rikuchin, ichaqa chay pacha ukhunpiqa ancha especial historiata apamun, chay historiataqa pacto historiapa qallariyninmanta pacha ñawpaqman rikch’achisqa kashan. Sapa reformatorio kuyuriynin kunaqa hukninwan hukninwan tupaykachan, kikillan waymarkskunata hap’ispa. Sichus paykunaqa hukmanta huk rikch’akuyman karqanku chayqa Satanás sapa reformatorio kuyuriyman hukniray plan de ataque ruwananpaqmi karqanman, ichaqa hayk’aqpas manan chayta ruwanchu.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Ichaqa Supayqa mana qhapaqlla kasqachu. Kunanqa tukuy huk reformación kuyuriyninkunapi imaynan rurasqanta rurayta munarqan—llaqtanta engañayta chaymanta chinkachiyta, cheqaq ruwaypa rantinpi llulla kaqta paykunaman churapuspa. Imaynachus Cristiano iglesiapa ñawpaq pachan, huk ñiqin pachak watapi, llulla Cristokuna karqan, chay hinallataq soqta chunka ñiqin pachak watapi llulla profetakuna hatarirqanku.” The Great Controversy, 186.

The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.

Kay pasajepi, ñuqayku willakuykusqaykupa llapan yuyayninman hina, aswan hatun yachachiyqa kaymi: Adventismom, Protestantismopa llikllanta amaña hap’iqtin, hinaspa 11 de septiembre de 2001 p’unchawpi hunt’asqa qichusqa kaptinpas, paykunaqa sapa kuti ninraqmi paykuna kasqanta puchuq kuyuy, kimsa kaq angelpa sinchi qapariyninta willakuq. Ichaqa paykunaqa llulla riki. Sichus mana reqsinki mayqin kuyuychus kunan Protestantismopa waqra apamushan, Estados Unidos llaqtapi iskay waqrakunapa chawpinpi tinkuchiyninta entiendenaykipaqqa yaqapas mana atikunmanchu.

The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.

1843 watapi, 1844 watapi historiakunaqa sapa reformación kuyuypi rikuchisqa kachkan, kunanqa Diospa akllasqan llaqtan hina ñawpaq Israelpa qallariyninta, hinallataq Diospa akllasqan llaqtan hina Israelpa tukukuyninta apachikuspa, kaqllatataq moderno Israelpaq rikuchisunchik, 1843 hinallataq 1844 watakunapi yuyaychasqa, sapa reformatorio kuyuykunapa sapan ñiqinkunapi imayna rikurimusqanman sonqochaspa.

Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.

Moisés willakuykamarqan Señorqa pay hina huk profetata hatarichinqa nispa, chay profetaqa Jesús karqan. Lucasqa Hechos libropi sut’inchan Jesúsqa Moiséspa willakusqanta hunt’arqan nispa.

The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

Señor Diosniykiqa huk Profetataq hatarichinqa qamkunapa chawpinmanta, wawqiykikunamanta, ñuqaman rikch’akuqta; payta uyariychi. Deuteronomio 18:15.

Jesus is the prophet we are to listen to.

Jesúsqa profeta, paytam uyarinanchikpaq.

For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.

Moiséspunin cheqaqmi taytakunaman nirqan: Señor Diosniykichisqa qankunapaq huk profetata oqharinqa wawqeykichiskunamanta, ñoqaman rikch’akuqta; payta uyariychis llapa imapipas imatapas qankunaman nisusqaykipi. Hinaspan kanqa, mayqan almacha chay profetata mana uyarispaqa, llaqtamanta chinkachisqa kanqa. Arí, llapa profetakunapas Samuelmanta qallarispa, qhepanta hamuqkunapas, hayk’aqmi rimarqanku, chay p’unchaykunamantataq willakurqanku. Qankunaqa profetakunapa wawankunam kankichis, hinallataq Diospa ñawpaq taytakunanchiskunawan ruwasqan pactopa, Abrahamman nispa: “Mirayniykipiqa kay pachapi llapa ayllukuna bendicisqa kanqaku,” nisqanpa. Qankunaman ñawpaqta Diosqa Churinta Jesús-ta oqarichispa kachamurqasunkichis bendecisunaykipaq, sapa hukniykichista millay huchankunamanta kutirichispa. Hechos 3:22–26.

The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.

Cristopa wakichisqan allinchay siq’inqa p’unchaykuna tukukuypi qallarin, llapa allinchay siq’ikuna hinallataq. Cristopa p’unchayninkunapi “pacha tukukuypi” nisqaqa Paypa paqarisqan karqan. Qelqa Sagradaqa reqsichinmi, Paypa paqarisqanpi yachayqa mast’arikusqanta, Danielpa qelqanpi “pacha tukukuypi” nisqapa sut’inchasqanwan hina. Michiqkuna kasqankumanta, inti lloqsimuyninmanta hamuq yachaq runakuna kasqankumanta, phiñasqa Herodes kasqanmanta, utaq templopi Anawan Simeonwan kasqankumanta, Paypa paqarisqanpi yachayqa yapakusqarqan. Chay pachamantaqa judío iglesiapa umalliqninkunaqa saqesqa karqanku. Rakisqa kayqa pisiy-pisiy rurasqa karqan, ichaqa qallarisqanqa pacha tukukuypi kicharisqa willakuyninta mana chaskisqankuwanmi.

“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

“Runakuna mana yachankuchu, ichaqa chay willakuyqa hanaq pachata junt’achin kusikuyman. Aswan ukhu, aswan llamp’u munakuyniyoq qhawaywanmi k’anchay pacha llaqtamanta ch’uya kawsayniyoqkunaqa kay pachaman aysakunku. Llapan kay pachaqa Aswan qhapaq k’ancharin Paypa kayninrayku. Belén urqukunamanta hawanpiqa yupay atiy mana atina angelkunapa hatun tantanakuyqa huñunakusqa kachkan. Señalta suyakunku, kusikuy willakuyta kay pachaman willanaykupaq. Israelpi pusayniyoqkuna confiakusqa kasqankuman chiqap kasqankuchu chayqa, Jesuspa paqarisqanmanta willaq kay kusikuypi paykunapas kaqkuman karqan. Ichaqa kunanqa paykunaqa qhispichisqa saqisqa kanku.” The Desire of Ages, 47.

The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”

Adventismopa pusayninqa 1989 watapi qhipaman saqisqa karqan, Daniel chunka hukniyuq t’aqapi tawa chunka versículopi nisqa hunt’akusqanrayku. Moisespa historiampi, paymi Jesuspa rikch’aynin karqan, “tukukuy pacha”qa karqan paypa paqarisqanmi; chaypi ayllun, chaymanta qhepaman Faraonpa ususinpas, wawacha Moisesmanta aswan yachayta chaskirqanku. Sutinqa, sut’inchayman hina, ninmi “yakumanta qespichisqa,” Jesus sutitaq nin “Jehová qespichin.”

After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.

“Tukukuy pacha” qhipamanmi llapa reformapa siq’ikuna rikuchinku huk punto, maypim chay aswan yachay chaylla historiapi yapakusqa kasqanta huk willayman formalizasqa, chaymi sayarichisqa kanan testigohina chay miraypaq, paykunaqa cuentata qunankupaqmi kanku chay k’anchaymanta, mayqanmi tukukuy pachapi kicharisqa karqa.

John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.

Juan Bautistaqa Cristopa willakuyninta huk kamachisqa hinam sayarichirqan, Moisespa willakuynintaq tawa chunka watanpi huk kamachisqa hinam sayarichisqa karqan, chay p’unchaymi pay kikin kallpanwan Egiptomanta Israelta qispichiyta munaspa kallparqan. Egiptomanta qispichikuy willakuyqa kunanqa llapaq rikunanpaq qillqasqa rikch’ayninpiña karqan.

Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.

Chusku wata qhipamanmi Moisespa willakuynin kallpachakurqa nina rawraq sach’a qayllapi, hinaspataq iskay señalkunawan kuska karqa Diospa divinidadninta rikuchiq, k’aspi amaruman tukusqanwan, hinaspa leprawan unqusqan maki Moiséspa siki uku llaqtanmantam horqosqanwan. Jesuspa willakuyninqa bautizakusqanpi kallpachakurqa, chaypas iskay divinidad señalkunawan kuska karqa: Taytapa vozninwan, Santo Espirituwan. Qatiq waymarka iskaynin historiakunapim ñawpaq llaqukuyta rikuchin, suyakuy tiempota, iskay kaq angelpa chayamunanta utaq 1843 watata.

The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.

Moiséspa mirayninpi pantasqanta qawachirqan warmiynin, angel uraykamuspa Moisesta wañuchiyta munarqan churin mana circuncidasqa kasqanrayku. Manchakuywan Zipora pay kikin churinpi chay ritu ruwarqan. ¡Moisésqa qonqarqanmi churinta circuncidayta! Abrahamman qosqa kawsayrimanakuypa kikillan señalananmi Moiséspaq qonqasqa karqan. Tayta Abrahamqa ñawpaqman churarqan hebreokunapa Egiptopi watukusqa kasqankuta hinaspa Egiptomanta qispisqankuta willaspa, chay profecianpas sutinchasqa hinam Moisés nisqawan hunt’akunan karqan, ichaqa Moisésqa qonqarqanmi churinta circuncidayta. Chay pachapi Moisésqa Ziporata kutichirqan taytanwan tiyapunankama qispichisqa kay qipakama. Payqa Midianllapim suyarqan Moisés Israelpa churinkunata Puka Lamar Qochapa yakunmanta pusamunankama, mayqantachus apostol Pablo willawanchis bautismota rikuchispa unanchan, chaymi circuncisiónta rantin rituqa. Ama chay nisqanta saqeychu. Moiséspa historiampi iskay ñiqin angelta rikuchiq waymarkpa chayamuynin, chay historiapi ñawpaq ñakariy pantasqata paqarichiq waymarkqa, Abrahampa Dioswan kawsayrimanakuyninpa ñawpaq kamachikuyninpa rechazakunqanmi karqan.

The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.

Cristopa sut’inpi ñawpaq llakikuynin karqan Lázaropa wañuyninmi; Martapas Mariapas chiqaqmi yuyarqanku chayqa mana pasasqachu kanman karqan Jesus mana suyaspa hamuspan, Lázaroña tawa p’unchawña wañusqa kaptin. Jesuspa saqmasqa munasqan masin Lázaro wañunanta, pampasqa wasipi ismusqaña kananta saqesqan llakikuyqa ancha hatunmi karqan, mana iskay panakunallapaqchu, aswanpas discipulonkunaqpaqpas. Ichaqa Lázaropa kawsarimuyninqa Cristopa llapa ministerionpa sellonman tukurqan.

“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

“Lázaromanman hamunayta qhipayachisqanpiqa, Cristoqa khuyapayakuypaqmi huk yuyayniyuq karqa payta mana chaskiqkunapaq. Suyarirqan, wañusqakunamanta Lázarota kawsarichispa, sinchi sunqu, mana iñiq llaqtanman hukmanta aswan sut’i qhawachiyta qonampaq, cheqaqtapuni payqa ‘kawsarimuy, kawsaypas’ kasqanta. Mana munarqanchu llapa suyayta saqeyta llaqtamanta, Israel wasipa wakcha, pantasqa ovejakunamanta. Sonqonqa p’akikuchkarqan mana arrepentikusqankurayku. Khuyakuyninpiqa yuyarqan hukmanta huk qhawachiyta qoyta, paymi Kutichiq kasqanta, sapallanmi kawsayta, mana wañuq kaytawan sut’inchayman orqoyta atisqanta. Kayqa kanan karqan sacerdotekuna mana pantaspa mana qillqay atisqanku hina huk qhawachiy. Chayraykun Betaniaman riyta qhipayachirqan. Kay aswan hatun milagro, Lázaropa kawsarichisqanqa, Diospa sellonta churana karqan rurasqanman hinaspa divinidadmanta nisqanman.” The Desire of Ages, 529.

The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.

Diospa pachak tawa chunka tawa waranqa sellasqankuta rikuchin 1843 watapiwan 1844 watapipas, imaraykuchus willasqas kanchis Lazarupuni Cristo-ta pusarqan Jerusalén llaqtaman atipana yaykuypi. Chay atipana yaykuypa willakuyninmi Sister Whitepa hap’isqan, 1843 hinaspa 1844 watakunapa Chawpi Tuta Qapariyta rikuchinampaq. Chayqa mana allin unanchay karqan: Cristoq wañusqakunata kawsarichiy atiynin Diospa kamaq atiyninwan kasqanmanta. Maríawan Elisabethtaq willakurqanku Jesúsqa Lázarota qhipa waqaychanapi kawsarichiy atiyniyuq kasqanta yachasqankuta, ichaqa mana rikuyta atirqankuchu chaypachallapi, chay kikin pachapi, kawsarichiy atiyniyuq kasqanta. Paykunaqa ñiqinchasqa kasharqanku kikin cheqaq kaymanta, mayqentachus pay hamurqan bautizakusqanpiwan wañusqanpipas rikuchinampaq, paypa sapallan kimsa wata kuskan ministiryuyninpa qallariyninwan tukukuynin. Mana rikuyta atirqankuchu aya p’ampana uchkupa rumi hurqusqakaman, hinaqtinmi qhepamanta makinqa hurqusqa kanqa 1843 watapa chartapi wakin yupaykunapi pantasqa kasqanmantapas.

Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.

Moisesqa, faraonwan hamuq ñak’ariyman Ziporata karuchisqanmanta qhipaman, paypa kuraq wawqin Aaronwan tinkurqan, iskay kachaqkunataq Egiptoman riqkuq karqanku iskay kaq angelpa willakuyninta temsilaspa. Manaraq ima plaga Egiptoman apamuchisqa kaptin, Moisesqa faraonta willarqan: Israelta, Diospa piwi churinta, lloqsispa yupaychananpaq mana saqerqa chayqa, Diosmi Egiptopa piwi churinta wañuchinqa.

And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.

Hinaspan Señorqa Moisesta nirqan: Egiptoman kutiriqtiykiqa, qhaway, makiykipi churamusqay tukuy admirakuyniykunata Faraonpa ñawpaqenpi ruwanaykipaq; ichaqa noqaqa sonqonta rumiyachisaq, chaymi mana lloqsichinqachu llaqtayta. Hinaqtinmi Faraonta ninki: Kayhinatan Señorqa nin: Israelqa churiymi, ñawpaq wachaq churiy. Qamtaq nini: Churiyta saqeriy, serviwawanampaq; mana saqeriyta munanki chayqa, qhaway, noqaqa wañuchisaq churiykita, ñawpaq wachaq churiykita. Éxodo 4:21–23.

The Midnight Cry was a prediction that in the future would be fulfilled.

Chawpi tuta qapariyqa huk willakuy karqa, qhipa p’unchawkunapi hunt’akunampaq.

“In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.

Israel llaqtakunata Egiptomanta qispichisqanpi, kurak kachun paqarisqa churikunapa t’aqasqa kaynin yapamanta kamachisqa karqa. Israelpa wawakuna Egipto runakunapa munayninpi watasqa kashaqtinku, Señorqa Moisesta kamachirqa Egipto suyuq reyin Faraónman riykuspa ninanpaq: “Kayhinanmi Señor nin: Israelqa Churiymi, ñawpaq paqarisqa Churiymi; qanmanmi nini: Churiyta cachariy, ñoqa servinanpaq; ichaqa mana cacharinaykipaq munanki chayqa, qhawariy, churiykita, qanpa ñawpaq paqarisqaykita, wañuchisaq.” Éxodo 4:22, 23.

“Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.

Moisés nisqaqa willakuynta churarqan; ichaqa hatun-sunqu reypa kutichisqanqa kay karqan: “¿Pitaq Señorqa, paypa siminta kasunaypaq, Israelta kacharinaypaq? Mana Señor-ta reqsinichu, nitaq Israeltaqa kacharisqachu,” nispa. Éxodo 5:2. Señorqa llaqtanrayku rurarqan señalkunawan, musphay ruwaykunawanpas, Faraonpa hawanman manchay juiciokunata kachamuspa. Qhipamanqa wañuchiq angelman kamachisqa karqan Egiptokunapurapi runapa, uywapa ñawpaq paqarisqankunata wañuchinanpaq. Israel runakuna waqaychasqa kananpaqmi kamachisqa karqanku wañuchisqa corderopa yawarninta punku sayarikuq kaspikuna pataman churayta. Sapa wasipas señalasqa kanan karqan, hinaptin wañuy ruwananta hunt’aq angel hamuspan, Israel runakunapa wasinkunata pasanaqpaq. El Deseado de Todas las Gentes, 51.

The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.

Chawpi tuta qapariy willakuy Faraonmanqa sut’incharqan kurak kaq churinkunapa wañuyninta, Faraonpa hatarikuyninman kutichisqa hina. Chay willakuy qillqasqa rikch’ayman churakusqanmanta qhepanqa, llaqakuykuna, 1844 watapa verano p’unchaykunapi Chawpi Tuta Qapariypa atyninta rikch’achiqkuna hina, Egiptoman apamusqa karqan. Chawpi Tuta Qapariypa willakuyninqa 1844 watapa verano p’unchaykunapi huk hatun unu phaway hinam suyu tukuyta picharirqan. Llaqakuykunaqa Egipto tukuypi purirqanku, hinaspa aunisqa kurak kaq churinkunapa wañuynin chayamuqtinqa, chawpi tutapi huk qapariy Egipto tukuypi uyarikurqan.

And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.

Hinaptinmi Moisés: Kayhinanmi nin Señor: Chaw chaw tuta qasi p’unchawkama Egipto ukhupi yaykusaq. Hinaspan Egipto suyupi llapa qhapaq wawqekuna wañunqaku, Faraonpa tronanpi tiyashaqpa qhapaq wawqenmanta qallarispa, kutana qhepapi kasqa sirvientapa qhapaq wawqenkama, hinallataq llapa uywakunapa qhapaq wawqenkunapas. Hinaspan tukuy Egipto suyupi hatun waqay kanqa, mana hayk’aqpas chayhina kasqachu, nitaq hayk’aqpas chayhinataq kanqachu. Éxodo 11:4–6.

The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.

Cristopa Jerusalénman haykuynin hatun atipayninqa Calvariopi chakatasqaman pusarqan, hinaspapas Cristopa disipulonkunaqa huktak qatirinkunawan kuska Hatun Llakikuyta pasarqanku.

“Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.

“Ñuqaykuq llakikuyniykuqa manam disipulokunaq llakikuynin hina ancha hatunchu karqan. Runapa Churin atipanakuspa Jerusalénman siqamusqanmanta, paykunaqa suyarqanku reyman coronasqa kananpaq. Llapan cheqekunamanta runakuna tantakamurqanku, hinaspa qaparirqanku: ‘¡Hosanna Davidpa Churinman!’ Hinaspa sacerdotekuna elderkuna ima Jesús-ta mañakuspa achkha runakunata upallachinanpaq niptinku, Paymi willarqan: paykuna upallayta atinman chayqa, rumikunapas qapariymanmi, imaraykuchus profecía hunt’akunampaqmi. Ichaqa pisi punchawkunallapim kay kikin disipulokuna rikurqanku munakusqanku Yachachiqninkuta, pichus paykuna creenqanku Davidpa tronompi reynananta, sinchi millay cruz patapi chut’asqa kashaqta, asispayaq, p’enqachaq fariseokunaq hawanpi. Hatun suyasqankum chinkachisqa karqan, wañuyq tutaq tutayaynim chuyaqta muyurirqan.” Testimonies, volumen 1, 57, 58.

The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.

Disipulokunaq, hinallataq Milleritakunapa hatun llakikuyninmi rikuchisqa kachkan Hebreokuna Faraonpa ejercitonwan Puka Qocha chawpipis hark’asqa kasqankupi.

“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

Ñuqanchikpa hawanpi k’anchamushan ñawpaq p’unchaykunamanta huñusqa k’anchay. Israelpa qonqaykusqanmanta qillqasqa willakuyqa waqaychasqa kashan ñuqanchikpa yachachisqa kananpaq. Kay pacha tiempopi Diosqa makinta churashan llapa suyukunamanta, ayllukunamanta, simikunamantawan huk llaqtata payman huñunampaq. Hamuyninmanta kuyuypiqa herenciantaq ruwasqa, imaynachus Israel runakunapaq ruwarqun Egiptomanta pusaspa lluqsichisqankupi hina. Hatun llakikuypi, 1844 watapi, llaqtanpa iñiyninqa pruebanapaq churakusqa karqan, imaynachus Hebreo runakunapa iñiyninku Puka Lamar qochapa ñawpaqninpi pruebanapaq churakusqa karqan hina.” Testimonies, volumen 8, 115, 116.

It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.

Ancha importante-mi qhawariyta, Cristo Jerusalénman haykuriptin, chay horapaq inspiracionnin hatun yupaychayta lluqsimurqan, chayta fariseokuna upallachiyta munarqanku. Chay yupaychay takikunaq sonqonqa karqan Jesusqa Davidpa Churin kasqanmanta rimaymi, chay kikintaqmi Cristo llamkarqan simipi rimayninkuna tukukuyta señalaypaq, chay qhawaq simillawan allquchakuspa rimayta yachaq judíokunawan. Judíokunapaq aswan phiñachiqmi karqan, Jesus-ta Davidpa Churin nispa waqyaspanku, yuyaymantaqa David Reypa Jerusalénman yaykuy triunfoyninta rimarisqankumanta riqsichisqankurayku.

In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.

Jerusalén llaqtaman arcata apamunanpaq Davidpa rurasqanpa willakuy historiapi, mensajepa kallpachakuyninqa Davidpa kallpachakuyninwanmi rikuchisqa karqa.

And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

Davidqa rirqi purirqan, ancha hatunyaspataq karqan, hinallataq Paywan kasharqan Señor Dios de los ejércitos. 2 Samuel 5:10.

Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.

Chaymanta qhipaman Davidmi yuyaychakurqa arcata Jerusalénman apamuyta. Arcata Davidpa llaqtanman apamuspankun, llakikuy kanqa karqa, sapa huk reformapa siq’inpi hina. Uzza, sutinpa niynin kallpa kasqanrayku, sumaqta yachaspa mana kamachisqa kasqanta arcata llamk’ayta, chayta ruwarqa ima hina kaspapas. Kikin sasachakuymi ñawpaqta arcata prësu kayman apasqa karqa: Señorpa rikuchisqa munayninman mana kasukuy, hinallataq Diospa arcanwan chaskisqa atiyninmanta hatunchakuy. Chaywanpas Uzza, Davidpa kallpasapa runan, mana kasukurqa, Moisespis circuncisiónmanta kamachiyta mana kasukusqan hina. Uzzata wañuyman waktarqanku, hinaspa arcata Jerusalénmanta hawapi qhiparqan David yachanankama, Uzzapa wañusqan qhepapi arcapa maypichus qhipasqa kasqanta qhawaqkuna bendicisqa kasqankuta. Chaymantataq David yapamanta lloqsirqan arcata Jerusalénman apamunanpaq. David Jerusalénman tususpa yaykuqtin, warminmi qhawaykurqa q’ala kayninta, hinaspa ancha llakisqa karqa.

Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.

Kimsa reformatorio kuyuykunaq siqi, llapankutaq 1843 chaymanta 1844 watakunaman rimanku, chay pacha p’unchaykunataq chanin runakuna hinaspa profetakuna rikuyta uyariytawan munarqaku. Iskay angelpa hamusqanpa rasgokuna, chhaynataq suyasqa pacha hinallataq llakikuyta señalanan, llapanmi facilta rikuy atikun. Aswan ukhu cheqaqkuna rikuchinku chay llakikuyqa mana Moisespa, utaq Uzzahpa, utaq Martapa hinaspa Mariapa mana allin entiendesqanllachu kasqanta, aswanpas huk llakikuy kasqanta, mayqenchus huk cimientopi tiyasqa principio nisqaman t’inkisqa, chay kikin historiapi, maypichus chay llakikuy hunt’asqa karqa, chayta qhispichispa qhichwasqankuwan. Moisespaqmi circuncisionpa señalan karqa; Uzzahpaqmi arca nisqamantapuni Diospa kamachikuyninkunamanta mana manchakuq atrevimienton karqa; Martapa hinaspa Mariapaqmi Cristopa kamaq atiyninpi, wañusqakunata kawsarichinapaq, iñiy pisiynin karqa.

With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.

Moiséswanqa, paypa ministerionpa chawpinpi kaq tema aswan hatunqa akllasqa llaqtawan huk pacto nisqapi t’inkisqa kayta sayachiy karqan, chaywanpas Moisésqa chay pactopa señalta qonqarqan. Uzzaqawanqa, Diospa kamachikuyninpa sagradon kayninpa kikin principio karqan, mayqenchus arca nisqapi incarnasqa karqan. Martawan Mariayuqqa, Cristoq ministerionpa chawpinmi karqan, bautismonmanta qallarispa, wañuynin, pampasqa kaynin, hinaspa kawsarimuyninwan tukukuq, imaynachus ministerionpa qallariyninpi tipificasqa karqan hina. 1843 watapa ñawpaq llaquyqa hamurqan chartapi wakin yupaykunapi pantasqa kasqanrayku, chaymi Habacucpa profecian hunt’akuynin karqan. Chay pantayqa Millerpa kuyuriyninpa ñawpaq kaq principioyta hap’irqan—huk p’unchawqa huk wata nisqa principioyta.

The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.

“Qanchis truynukunata” rikuchin 1840 manta 1844 kama Advento kuyuyta, ichaqa chay kuyuy ukhupi kashan 1843 manta 1844 kama willakuy, mayqinchus qallarinpas tukukunpas huk llakikuywan; chayhinapin chay willakuy patapi churakun Alpha y Omegapa siqnin. Chay willakuypas kikinmi Jesuswan Ellen Whitewan señalasqanku sagrado historiata hina, mayqantachus hayk’aqpas chanin runakuna rikuyta munaspa suyasqaku.

Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.

Chay chusku siq’ikunaqa; Moisés, David, Cristo hinallataq Milleritakuna yachachinku kay pachak tukukuyninpi chunka sipaskunapa rikch’aynin yapamanta hunt’asqa kaptin kallpachakuy kananta, mana iskay kaq angelpa willakuyninpaqchu, aswanpas kimsa kaq angelpa willakuyninpaq, chaymanta qhipaman huk llakikuyman apaq, hinaspataq suyay unaychasqa pacha qallarinanpaq.

When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.

Ñawpaq angel 1840 watapi agosto killapa 11 p’unchayninpi uraykamuptin, Milleritakunap hatun profétic kamachinata takyachirqan, hinaspataq paykunap ñawpaq llakikuyninku chay kamachiman sut’ita tupasqa kanman karqan. Chay llakikuy hinallataq suyay unay tiempopas Chawpi Tuta Qapariypi tukukuptin, chay willakuypas p’unchaw huk wata nisqa kamachiwan tupasqa kanman karqan, imaynatachus Cristo 1844 watapi octubre killapa 22 p’unchayninpi hamunqa nisqa reqsichikuypas chayman tupasqa karqan. 1840 manta 1844 watakama chay tawa señalkuna llapallan p’unchaw huk wata nisqa kamachiwan huñusqa karqan.

The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.

Judiokunaqa Diospa kamachikuyninpa waqaychaqnin kananpaq churakusqaku, hinaspataq Moisespa siq’inpi rikuchisqa asuntunqa Diospa kamachikuyninmi, kamachisqankunawan kuska. Davidpa willakuyninpipis yapamantaq Diospa kamachikuyninmi karqa. Cristopa willakuyninpipis Diospa kamachikuyninmi karqa, yawar jich’asqa mana kaptinqa, Diospa kamachikuyninrayku huchasapa runaman rikuchisqa huchapa pampachakuyninqa manam kanchu. Ichataq Adventismonqa churakusqa karqa mana Diospa kamachikuynillanta waqaychananpaqchu, aswanpas profetapa Simi ntawan.

Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.

Chayrayku, Milleritakunapa historiankupaq siq’ipi temaqa Diospa profétiko kamachikuyninkunam. Adventismopa tukukuyninpi, huk kutitawanqa profecíakunata yuyariypi sut’inchaypa kamachikuyninkunamantam kanqa; ichaqa 1844 watamantaqa profétiko pacha manañam yapay churanañachu. Tukukuypi kaq kamachikuyninqa Alpha y Omega nisqakunapi sayasqam, qallariymantapacha tukukuyninta rikuchispa.

When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.

Iskay Ottomano kamachiy atiynin ñawpaqman chinkapusqan, iskay ñak’ariypa hunt’akusqanpi, Islam nisqapa profétic ruwasqanta rikuchispa, Apocalipsis 9:15 pi kashan kimsa pachak isqun chunka hukniyuq wata chhulla p’unchaywan profecía hunt’akusqa karqan, chaymanta “huk p’unchay huk watapaq” nisqa kamachiy, mayqinchus Millerpa llank’asqanpa sonqon kashan, sut’inchasqa karqan.

When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.

Islam lloqsisqa 2001 watapi, septiembre killap 11 p’unchawpi, kimsa kaq llaquy hamusqan, Apocalipsis 8:13 nisqapa hunt’akuyninpi hunt’akusqa karqan; chaywanmi Future for America llamk’aypa sonqonpi kashaq kamachiy takyachisqa karqan, chay kamachiyqa sasallataq nin: historiapa kutimuyninmi. Huk llaquy trompetapa profecian, Islamta rikuchiq, takyachisqa karqan, Apocalipsis chunka kaqpi angel 1840 watapi hunt’akusqanwan, hinallataq Apocalipsis chunka pusaqniyuq kaqpi angel 2001 watapi hunt’akusqanwan. Historiaqa kutimusqanmi. Chaymanta qhipaman suyasqa kanan karqan huk llakikuy.

The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.

Llakiykuyqa huk suyay pacha yaykuchinqa karqan. Chay llakiykuyqa kay llamk’aypi chaypi kasqakunata sonqochaspa t’aqanakuchinqa karqan. Chay llakiykuyqa profecíapa huk ñawpaq kamachiyta mana yupaychasqanmanta hunt’asqa kanqa karqan, cheqaqtapuni Adventismopa qallariyninpi sayarichisqa profecíapa ñawpaq kamachiyta. Septiembre 11, 2001 p’unchawpi kallpachakuyqa Islamwan tinkisqa karqan, hinaspa Julio 18, 2020 p’unchawpa llakiykuyqa Islammanta karqan. Yachachisqa kashanchik, imaraykuchus Samuel Snowqa wakinkunapiwan qhepamanpas Octubre 22, 1844 p’unchawta reqsiyta atirqanku, chayqa Señor makinmanta hurquspaqmi karqan 1843 watapa cartanpi wakin yupaykunapi pantasqamanta. Chaymanta Samuel Snowqa hinaspa Miller llaqtamasinkunaqa rikurqanku, iskay waranqa kimsa pachak watayuq profecíapa hunt’akuyninpaq 1843 wata willayta rimachirqan chay kikin qhawaymi, chaypacha reqsisqa karqan, Octubre 22, 1844 p’unchawta sut’inchayta atichiq kikin qhaway kasqanta.

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.

“Jesús hinallataq llapa hanaq pachaq ejercitonkunaqa khuyapayakuq munakuywanmi qhawarqanku chaykunata, pikunachus misk’i suyaywan unayta anhelarqanku rikuyta payta, pichus almankupaq munasqan karqa. Angelkunaqa muyuriqmi karqanku paykunapa muyuriyninkupi, kallpachayta paykunata pruebanku p’unchawpi. Pikunachus mana yuyarqankuchu chaskiyta hanaq pachamanta willakuyta, tutayaypi saqisqañam karqanku, hinaspan Diospa phiñakuyninqa rawrarirqa paykunapa contranpi, mana chaskisqankurayku chay k’anchayta, maytataq Pay hanaq pachamanta kachamurqa paykunaman. Chay sutinchakuq, llakikuywan pantasqa iñiqkuna, mana entiendespa imaraykuchus Señorninku mana hamurqa, manam tutayaypichu saqisqa karqanku. Yapamanta pusasqa karqanku Bibliankuman, mast’arispa maskanankupaq profecíapa pacha hunt’ayninkunata. Señoq makinmi hurqusqaña karqa yupaykunamanta, hinaspan pantasqaqa sut’inchasqa karqa. Rikurqanku profecíapa pacha hunt’ayninkuna 1844 watakama chayasqanta, hinaspa chay kikin pruebakuna, mayninkunataq paykuna apamurqanku rikuchinankupaq profecíapa pacha hunt’ayninkuna 1843 watapi tukukuq kasqanta, pruebarqanku paykuna 1844 watapi tukukunanpaq kasqanta. Diospa Siminmanta k’anchaymi llipipirqa imayna kasqankuman hina, hinaspan taripayta tariykurqanku—‘Sichus [rikuyqa] tardanman chayqa, suyay payta.’ Cristoq utqhay hamuyninpaq munakuyninkurayku, mana repararqunkuchu rikuyq taripayninta, mayqenmi rurasqa karqa cheqaq suyakuqkunata rikuchinampaq. Yapamanta huk pacha puntoyoqñam karqanku. Ichaqa rikarqanim achkha paykunamanta mana atirqankuchu hatariyta chay sinchi llakikuyninkumanta, hinaspa chariyta chay hina llank’anakuq sonqoyoq kayta, kallpatawan kuskata, mayqenmi señalarqa iñiyninkuta 1843 watapi.” Early Writings, 236, 237.

We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.

Suyasqanchikmi kanman karqan, 18 julio 2020 p’unchaypi Islamqa Estados Unidosman maqanakunanta willakuyta rurachisqa evidenciakunaqa takyachinanta, chay utqaylla hamuq domingo kamachiypi, Islamqa Estados Unidos contra apamuy juicio kasqanta, p’unchaymanta rikch’aynin manaña chay ruwaywan tinkisqa kaptin.

Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.

1840 watamanta 1844 watakama ñanman purisqan willakuypi tawa hatun señalkuna kanku. Sapa señalkuqa Millerpa ñawpaq kaq kamachinwanmi t’inkisqa kachkan—huk p’unchawqa huk wata kanan kamachiwan.

Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.

2001 watapi pacha willakuypi tawa hatun ñanriqsichiqkuna kasharqan, Domingo kamachikuykama. 11 septiembre 2001 p’unchawqa Islammanta karqan. 18 julio 2020 p’unchawpaq mana hunt’akuy atipaq willakuyqa Islammanta karqan. Sapa ñanriqsichiqpas Future for America-pa ñawpaq kamachisqanpa rurayninwan t’inkisqa kachkan—historiapa kutimuywan. “Qanchis trueno”-kunaqa hamuq pacha ruwaykunata rikuchin, chaykunaqa kikin ordenninkupi qawachisqa kanqa. Chay tawa ñanriqsichiqkunamanta ñawpaq kaqmi 11 septiembre 2001 karqan, Islamrayku Estados Unidos contraq waqlliyta reqsichispa, kinsa kaq ay payakuy hunt’akusqanpi. Qhipa ñanriqsichiqqa, ñuqanchik historiapi Domingo kamachikuyta rikuchispa, Islammanta kanan tiyan, imaraykuchus Alpha y Omegaqa qallariymanta tukukuqta sapa kutin rikuchin, hinaspataq Alpha y Omegaqa kaypuni historiapaq “qanchis trueno”-kunata wisq’asqa kaqmi. Domingo kamachikuypiqa Islammi Estados Unidos-ta maqanakunqa.

This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.

Kayqaqa kimsa hatun kallpachaqmi kan qanchis illapakunapa kichasqa kayninmanta, kunan kicharichisqa kashan. Moisés paypa historiapi Chawpi Tuta Qapariyta rikch’achiq willakuyta willarqanña chaymanta qhipa kuyuykuna utqaylla karqan. Chunka manchay atipanakuy mana runapa kallpanwan kaq wañuchiq muchuykuna, ñawpaq paqarisqa churikunaqmanta willasqa profecía hunt’asqa kanankama, chaymi Egipto llaqtapi Chawpi Tutapi qapariyta paqarichirqan. Cristo Jerusalénman yaykusqanmanta pacha, cruzman pusanapa utqay puriykuna qallarisqaña karqan. Willakuy willasqa kasqanmantaqa manañam kutiriy atisqachu karqan. Exeter camp meetingmanta, agosto killapa 12 p’unchawninpi, 1844 watapi, iskay killamanta aswan pisim qhipamanmi nisqa willakuy hunt’asqa karqan.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Hinaspataq siminmi noqa-man hamurqan, nispa: Runaq churin, ¿ima rimaymi chayqa Israel hallp’api qankichikpa rimakusqaykichik, nispa: P’unchaykuna unayachkan, llapa rikuytaq manam hunt’akunchu? Chayrayku paykunata niy: Kayhinatan Señor Dios nin: Kay rimayta tukuchisaq, manataqmi Israelpi kutin proverbio hina apaykachanqankuchu; aswanri paykunata niy: P’unchaykuna qayllapiñan kachkan, llapa rikuyq hunt’ayninpas. Manañan kanqachu ima yanqa rikuypas, nitaq misk’i simiwan watuq kaypas Israelpa wasin ukhupi. Noqaqa Señor kani; rimasaq, chay rimasaq simitaq hunt’akunanmi. Manañan unayachkanqachu; qankunapa p’unchayninkupi, ay mana kasukuq wasi, simita rimasaq, hinaspataq hunt’achisaq, nispa Señor Dios. Yapaymi Señorpa simin noqa-man hamurqan, nispa: Runaq churin, qhawariy, Israelpa wasinmanta runakunan nin: Rikuy paypa rikusqanqa achka p’unchaykunapaqraqmi, karu tiempo-kunamantataqmi willakuyta rimarin. Chayrayku paykunata niy: Kayhinatan Señor Dios nin: Manañan mayqin simiykunapas unayachkanqachu; ichaqa rimasqay simiqa hunt’akunqañan, nispa Señor Dios. Ezequiel 12:21–28.