The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.
Daniel pusaq t’aqa 8, 9 nisqakunapa willakuyninmi Ulai mayuwan rikuchisqa karqan, chaymi 1798 watapi kichasqa karqan. Pusaq kaq t’aqapi qillqasqa profecíataqa isqun kaq t’aqapin Gabriel sutiyuq runa sut’incharqan, ichaqa manaraq Daniel huk mañakuyta rikuchkaptinchu; chay mañakuyqa Bibliapi kaq runakunapa mañakuyninkunamanta huk ancha allinchasqa, ancha chaninchasqa mañakuymi qhawarisqa. Chay mañakuypin Daniel sut’ita riqsichin, Jeremíaspa libronpi tarisqanman hina Jerusalén llaqta ch’usaqyachisqa kasqan qanchis chunka watakuna unayta kananpaq kasqanta pay riqsisqanta.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Ahasueruspa churin Darioq ñawpaq wata kamachisqanpi, Medokunapa mirayninmanta kaq, caldeokunapa qhapaq suyunta kamachiq rurasqa kasqanpi; paypa kamachisqanpa ñawpaq watañan, ñoqa Daniel, qillqasqakunawan yachasqani watakunapa yupayninta, imaraykuchus Señorpa simin hamusqa karqa profeta Jeremiasman, Jerusalenpa ch’usaqyachiyninkunapi qanchis chunka wata hunt’achinanpaq. Daniel 9:1, 2.
Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.
Jeremiaspas sut’itaq reqsichkarqanmi chay qanchis chunka watakuna tukukuyninpi Belsasar wañunanpaq, Darioq generalnin Ciro Babiloniata atiptin.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Kay hinallp’a llaqtapas tukukuq ch’usaqyachisqa, mancharisqa ima kanqa; kay nacionkunataq Babilonia qhapaq reyta qanchis chunka watakunakama sirvinqaku. Hinaspan qanchis chunka wata hunt’akupuqtin, noqa castigasqayki Babilonia qhapaq reyta, chay naciontapas, huchankurayku, nispa Señor; Caldeakunapa hallp’antaq wiñaypaq ch’usaqyachisqaman tukuchisaq. Jeremías 25:11, 12.
Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.
Danielpas sut’in chay qanchis chunka watakuna ch’usaqyachisqa kasqanta Moises qillqasqan profecíap hunt’akuynin kasqanta.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Arí, llapa Israel runakunan qanpa kamachiykita p’akisqanku, karunchakuspa mana simiykita kasukunankupaq; chayraykun ñoqaykuman ñakasqa ñak’ariy urmaykun, hinaspa juramentupas Diospa kamachiqnin Moisespa kamachinpi qillqasqa kasqan, paypa contranpi huchallikusqaykurayku. Payqa rimayninkunatapas sayachirqan, ñoqaykumanta rimarisqankunata, hinaspa juezniykunamanta, ñoqaykuta juzgasqankunamanta, hatun mana allinta ñoqaykuman apamuspa; tukuy hanaq pachapa uranpiqa manam imapas ruwasqachu Jerusalén llaqtapi ruwasqa hina. Imaynan Moisespa kamachinpi qillqasqa kasqan hina, kay tukuy mana alliqa ñoqaykuman chayamunña; chaywanpas manam Señor Diosniykupa ñawpaqenpi mañakuyta ruwarqaykuchu, huchaykumanta kutirikuqkuna kananpaq, hinaspa cheqaq kayniykita entiendenaykupaq. Daniel 9:11–13.
The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.
Israelpa p’akichisqan “juramenton” mayqan “maldicionta” paqarichirqanqa Levitico iskay chunka suqtayuqpi nisqa “qanchis kuti” karqan. Levitico iskay chunka suqtayuqpi “qanchis kuti” nispa tikrasqa simiqa, Daniel isqunniyuqpi “juramento” nispa tikrasqa kaq kikillan hebreo simim. Moisespa juramenton, mayqan “qanchis kuti” nisqa simiwan rikuchisqa, William Millerpa tarisqan ñawpaq tiempo-profecia karqan, hinallataq 1863 watapi saqisqa ñawpaq sapachaq cheqaq yachachikuyninkunamanta ñawpaq kaq karqan. William Millerqa Elias-ta rikuchirqan, chaytaq Profeciapa Espiritunmi takyachin.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.
“Waranqa waranqan runakunaqa William Millerpa willasqan cheqaqta chaskinankupaq pusasqa karqanku, hinaspa Diospa kamachinkunaqa Eliaspa espiritunwan atiyninwanpas hatarichisqa karqanku chay willakuyta willakunankupaq.” Early Writings, 233.
In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.
1863 watapiqa, Milleritakuna kuyuy tukukapun, ñawpaqta chay kuyupi kashqankuna qallarichiptinku Qanchis Punchaw Adventista iglesiata. Paykuna iglesia hina qallarisqankurayku, chay kuyuy tukukapun. Tukukapun Moisesta wañuchiptinku, imaynachus Levitico iskay chunka suqta qanchispi “qanchis kuti” nisqapi rikuchisqa kashan hina, hinaspa kuskan pachallapi Elíasta wañuchiptinku, chay willakuqta, paymi Moisespa “juramentonta” kuyuman apamurqa. Moisespas Elíaspas iskayninku 1863 watapi wañuchisqa karqanku, manataq kawsarichisqa kananpaqchu karqa, mana chaymanta qhipaman 11 septiembre 2001 p’unchawmanta, Dios Future for America kuyuyta kutichimusqan kama ñawpa ñankunaman.
Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.
Future for America nisqanqa 11 ñiqin septiembre killapi, 2001 watapi, reqsirqan kimsañiqin ay nisqapa chayamunanta; chayta takyaqmi 11 ñiqin septiembre killapi Islampa maqanakusqanta riqsisqa kasqaqa, Miller runakunapa reqsisqan ñawpaq iskay aykunapa willakuyninmi karqan, chaymi sut’inchasqa rikuchisqa kachkan iskayninpi, 1843 hinallataq 1850 watakunapa ñawpaq chartakunapi. Miller runakunapa willakuyninman kutispa, Islampa kunan p’unchawpi rurayninta sayachinapaq, Señorqa chaymanta Future for America-man kicharirqan Levitico iskay chunka suqtayuqpi “qanchis kuti” nisqamanta hamut’ananta, chayqa siq’ipi rikuchisqa kachkan iskaynin chartakunapi chawpi sutunpi. Chay iskaynin chartakunapipas, chawpi sutunpa chawpinqa cruzmi. Diosqa Habacucpa iskaynin tablankunata rurachispa pusasqanpi, allinta qhawarqan Moisespa “juramento” nisqan, Levitico iskay chunka suqtayuqpi “qanchis kuti” nisqanqa tukuy huk profetico ilustracionkunapa chawpinpi kananpaq, hinallataq iskaynin tablankunapipas Cristota cheqaq chawpipi churakunanta.
This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.
Kayqaqqa hina huk profecíapi tarisqa tiempo pacha-wan tupaqmi, chaytaq Danielpa isqon ñiqin capitulonpi Gabrielpa sut’ita sut’ichasqanmi karqan; chaypi reqsichisqa kasharqanmi Cristoq achkakunawan rimanakuyta huk semanapaq takyachinqa nispa.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Paymiqaqmi rimayta achka runakunawan huk semanapaq; chay semanapa chawpinpin qhawariq sacrificiota hinaspa ofrendata tukuchinqa; millay mana allin ruwaykuna mast’arikusqanraykun chayta chunyayachinqa, tukukuyninkama; hinaspa imatachus kamasqa karqa, chayqa chunyayasqa pataman hich’akumunqa. Daniel 9:27.
A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.
Huk proféticosemanaqa iskay waranqa pichqa pachak iskay chunka símbolo p’unchawkunam, chaymanta Gabriel sutiyoq willasqa profecíaqa reqsichirqanmi chay iskay waranqa pichqa pachak iskay chunka símbolo p’unchawkunapa “chawpinpi”, utaq chawpin, Cristota chakatasqa kananta. Cristoqa “iskay waranqa pichqa pachak iskay chunka”-pa chawpinmi iskaynin Habacucpa tablankunapipas, hinallataq achka runakunawan pactota takyachisqan semanapipas.
In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.
1863 watapi Adventismoqa huk iglesiaraq qallarin, Eliaspa espiritunwan kallpachasqa Millerita kuyuyqa wañuchisqa karqa. Millerita kuyuyqa hamut’arqanmi Apocalipsispi qanchis iglesiakunapa contextonpi paykunaqa Filadelfia iglesiaq kasqankuta. 1844 watapi Hatun Llakikuy qhipaman paykunamanta t’aqakusqakunaqa chaymantaqa Laodicea runakuna hina reqsisqa karqaku. 1856 watapi James Whiteqa Review and Herald nisqapi huk qatiq artikulokunata qallarispa, Filadelfia hina qallarirqan chay kuyuyqa Laodiceaman tukusqanta, hinallataq miembrokunaqa chaypacha Laodicea iglesiaman qusqa hampita mask’anankuta reqsichirqan. Chaylla watapi, chaylla qillqasqa willaypi, James Whiteqa Hiram Edsonpa qillqasqan huk qatiq artikulokunata rikhurichirqan Levítico iskay chunka pichqayuq suqta manta iskay waranqa pichqa pachak iskay chunka watapa profecíamanta. Chay artikulokunaqa mana hayk’aqpas tukuchisqa karqachu.
When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.
Señorqa Future for America kuyuyta 2001 wata, septiembre 11 p’unchawmanta qhipaman, ñawpa ñankunaman kutichiptin, Edsonpa qelqasqankuna musuqmanta tarisqa karqan, hinaspataq historiapi huk kutiqa ñawpaqmanqa iskaynin pacha período, iskay waranqa pichqa pachak iskay chunka watayuqkuna, iskay ñakaykuna hina reqsisqa karqan. Hukninqa chunka ayllukunamanta norte ladopi kaqkunapa contran, huknintaq iskay ayllukunamanta sur ladopi kaqkunapa contran. Millerqa qanchis tiempos nisqakunata Judá nisqa uray reinopa contran riqsichirqan, ichaqa Edsonqa qanchis tiempos nisqakunata Israel nisqa hanaq reinopa contran riqsichirqan. Future for Americaqa rikurqan iskaynintaq aplicasqa kananpaq kasqanta. Iskay ch’eqesqakuna huñusqa kaptinkuqa, proféticota k’anchayta paqarichinku, chaytaqa Millerpas Edsonpas manam hayk’aqpas reqsirqankuchu.
When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!
2001 watapiqmi, Señorqa Future for America-ta kutichirqan ñawpaq ñankunaman; chaypim Moisespa “juramenton” kawsariq kutimuspa, chakinkunapi sayarirqan. Chay “juramento”wan tinkisqa willakuyqa hinaspataq qimsakuna angelpa kachaqninkuna rimasqanku, imaynachus ñawpaq angelpa kachaqninkuna rimasqanku hinaspa unanchasqanku hinata. Future for Americaqa chay kuyuy karqan, “Moises” nisqawan unanchasqa willakuyta willakuspa, “Eliaspa” atiywan; Eliasqa sut’itaq Moisespa testimoniunta qorqan Habakkukpa Mesankuna sutiyuq rikuchiykuna qatipaypa tukukuyninkama, chaykunaqa 2012 watapa muyuriyninpi tukukuq karqan. Chay rikuchiykuna qatipaynin tukukuptinqa, ukhu mana tukukuq t’uqomanta uywa wicharimuspa Moiseswan Eliaswan awqanakuq hamurqan. Chay awqanakuyqa qallarin Future for America yuyaychakusqanpacha 1996 watamanta rurashasqan llamk’ananta saqenanta, hinaspataq huk yachay wasita qallarinanta, may hatunchakusqanrayku sutichaspa, Profetakunapa Yachay Wasin nispa. Aswan allinmi kanman karqan chay yachay wasita sutichayta, llulla profetakunapa yachay wasin nispa!
The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.
Chaoswan pantasqa qillqakuywan ima llaki rikhurqan, yachay wasipi saqispa, mayqenkunachus mana hayk’aqpas Señorpa paypa kachaqninkuna hina takyachisqa karqanku, kikinkupa yuyayninkuta yaykuchinankupaq, chaymi tukuq ruranawan Future for America wañupurqan 18 julio 2020 p’unchaypi. Chay pachapi Moiséswan Elíaswan ñanninkunapi wañuchisqa karqanku.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Hinaspanmi paykuna testimoniota tukuchinqaku, ukhupacha mana tukukuq t’uqumanta wichariq animalqa paykunawan maqanakunqa, atipaykunqa, wañuchinqataq. Hinaqtin wañusqa cuerpokunaqa hatun llaqtapa ñanninpim sirinqaku, chay llaqtataq espiritualmenteqa Sodoma nisqa, Egipto nisqa sutichasqa kachkan, maypichus Señorniykuqa chakatasqa karqa. Apocalipsis 11:7, 8.
The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.
Atinikuq willakuyqa, atinikuq willakuymi, Habakkukpa Tablankuna sutiyuq serie tukukuyninpi tukusqa willakuymi. Chaymantataq bestia atacarqun. Kunan qillqasqakunata pichus qatishanman chayta mana imatapas yachaniñachu, ichaqa yuyarini kayqa Future for America-pa awqankunamanta hina, hinallataq July 18 llaquy pakasqawanraq tinkuyta munaspa qhepakunamantapas huñusqa kasqanta. Chayrayku suyaykuni, awqa nisqay categoría ukhupi kaqkunaqa, kay profecía historiapa kay hina churakuynin paykunapa yuyayninkupi kikinpa allinpaq serviq rikurinqa nispa rikuchinqakuta. Chay hinataq kachun. Pachaqa ancha pisiyña, Future for America-pa historianta mana sut’ita reqsisqa kasqanta tukunapaq, Millerita kuyuywan ejemplochasqa kuyuy kasqanta; hinallataq ancha pisiyña, chay kuyuyta pusariqpaq hatarichisqa, pantayniyuq Laodicea runa willakuq, William Millerwan ejemplochasqa mana kasqanta tukunapaq.
Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.
Millerqa huk Filadelfiamanta karqan, ñuqataq 1975 watapi kay pachamanta Adventismoman hamurqani; chayrayku sut’inchasqa Laodicea Adventista kani. Kawsayniypa willakuyniy chay cheqaqta qhawachin. Chay hinaptinpas, hanaq pacha khuyapayakuq Diosmi qayna p’unchaykuna ñuqata yachachiwashan kunan pay rikuchishan willakuyta qillqayman churaykuspa iglesiakunaman apachinaypaq. Yachachiynin hamurqan kay nisqan simiwan: pay Moisesta Eliaswan kawsarichispaqa, Filadelfiakuna hina kawsarichinqa, mana Laodiceakuna hinachu. Milleritakunaq historiankupi qallarisqa kuyuyqa Filadelfiapa pacha karqan, chaymantaq tukuypi 1856 watapi Laodiceaman chayarqun, Milleritakuna churapusqanku cimientokunata qichuriyta qallarisqan rayku. Chay qichuriyqa qallarin Hiram Edsonpa qillqanpi qusqan musuq k’anchaypa wiñayninta hukman churaywan. Qanchis wata qhipaman, 1863 watapi, Eliaspa kuyuy, Moisespa willakuyninta apamurqan chay, wañuchisqa karqan. Chay pachallapi kuyuy wañuchisqa kaptin, huk iglesia churasqa karqan kuyuyta rantinampaq. Moiseswan Eliaswanqa Adventismopa qallariyninpi wañuchisqa karqanku, hinallataq Adventismopa tukukuyninpipas yapamanta wañuchisqa karqanku.
At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.
Profétika Laodicea tukukuypi, 1989 watapi Hiddekel mayu rikch’aynin kichasqa karqa, hinaspataq huk kuyuy qallarikurqa, chayqa Laodicea mamamanta paqarisqa karqa. Señorqa mana mana yachasqa hina hap’isqa karqachu, aswanpas yacharqanmi kinsa angelkunapa ruwasqanta imayna qallarisqan hina tukuchinqanta. Chaytaqa Philadelphiapi kaqkunapa huk kuyuywanmi tukuchinqa, imayna qallarisqan hinallataq; chayta ruwanapaqmi paqarisqanmantapacha Laodicea kaq kuyuyqa wañuchisqa hinaspa kawsarichisqa kanan karqa Philadelphiapi kaqkuna hina. Chayta ruwaspanqa, Laodicea iglesiamanta hurqusqa kuyuyqa qanchismantam pusaqñiqinman tukunqa, chay kikin historiapi maypichus kimsa-muyu huñunakuyqa qanchismanta pusaqñiqinman tukunqa. Hinaspataq chay kikin historiapi Republicanismoq waqranpas pusaqñiqin kaq qanchismanta kawsarimuyninta mallinqa; chayqa wañuchisqa karqa Egiptowan Sodomaq “woke-ismon” nisqanrayku. Ichaqa chay profecía siq’itaqa qhipa artikulokunapin rimarisun.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
Runakuna, ayllukuna, simikuna, nacionkunamantataq kimsa p’unchaw huk chawpiwan paykunapa wañusqa cuerponkuta rikunqaku, hinaspataq mana saqenqakuchu wañusqa cuerponku p’ampasqa kananpaq. Kay pachapi tiyaqkunataq paykunamanta kusikunqaku, kusisqa kacharinqaku, hukninman hukninman regalokunata apachinqaku; imaraykuchus kay iskay profetakuna kay pachapi tiyaqkunata ñak’arichirqanku. Kimsa p’unchaw huk chawpi qhepamantaqa Diosmanta kawsaypa Espírituynin paykunaman yaykurqan, hinaspataq chakinkupi sayarirqanku; paykunata rikuqkunamantataq hatun manchakuy urmaykurqan. Apocalipsis 11:9–11.
Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.
Future for America manam pampaman churasqachu karqa, aswanpas wañuchisqa kasqan ñanpi sirisqalla karqa, chaypi ch’aqnisqankunaqa rikch’arisqa wañuyninmanta kusikuspanku. Ichaqa “kimsa p’unchay kuskanmanta qhipaman Diosmanta kawsaypa Espíritun paykunaman yaykurqan, hinaspan chakinkupi sayarirqanku.” Pachaqa manañam kanchu; chayrayku kimsa p’unchay kuskanqa chunka iskay pachak suqta chunka p’unchaykunata utaq watakunata simbulizanku; chaykunataq Apocalipsis chunka iskayniyuq, versículokuna suqtawan chunka tawanpi, ch’in pampa nisqapi qhawachinku, maypichus santuariowan ejercitota sarusqa karqan. Sichus paykuna pampaman churakusqa kanman karqa, manan ñanpichu kanman karqan maypichus sarusqa kayta atinqanku. Future for America-pa sarusqa kayninqa manan huk simbólico pacha sapaqllachu, aswanpas chayqa “qanchis kutikuna” willakuypa simbólico pachanmi, Moisespa juramentonwan rikuchisqa.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Hinaspanqa puntan espadawan wañusqa kanqaku, llapa nacionkunaman prësu apasqa kanqaku; Jerusalén llaqtataq mana israel runakuna sarusqa kanqa, mana israel runakunapa pacha hunt’akunan kama. Lucas 21:24.
There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.
Kimsa kutikama Jerusalén llaqtata sarusqa kashan. Ñawpaqta Babilonia rayku, Cristo manaraq paqarinmanta 677 watamanta 607 watakama. Iskay kaq saruyqa karqan mana judío Roma rayku, Cristo qhipa 66 watamanta 70 watakama. Kimsa kaq kutitaq karqan espíritu Roma rayku, 538 watamanta 1798 watakama. Lucas iskay chunka hukniyuqpi sut’inchasqa mana judíokuna Jerusalénta sarusqankuqa, papal kamachiy iskay pachak soqta chunka watakunam karqan. Apocalipsis chunka hukniyuqpi, maypichus Moisespa hinaspa Eliyaspa testimoniunta tarinchik, chay pacha p’unchaypa reqsichisqanwanmi qallarin.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Chaymiqa huk soqta qiru varamanhina quwasqa karqan; hinaspan angil sayaspa nirqan: Hatariy, Diospa templonta tupuway, altarta ima, chaypi yupaychakuqkunatapas. Ichaqa templomanta hawapi kaq patioqa saqey, amaña tupuychu; mana judío nacionkunaman qusqa kasqanrayku; paykunaqmi chay llaqtata sagrado kaqta saruspa purinqaku tawa chunka iskayniyuq killakunata. Apocalipsis 11:1, 2.
The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.
Juanman kamachisqa templota chaypi yupaychakukkunatawan tupunanpaq nisqaqa 1844 watapi taripay qallarikusqanta rikuchin, imaraykuchus ñawpaq iskay versículokuna Juanpa 1844 watapi Hatun Llakiyman chayarqanmanta q’aya kayta reqsichin; chaymanta, willakuypa qhaparichiy llamk’ayta yapamanta rurana kasqanta nisqankama qhepaman, chunka hukniyuq kapítulopa huk versículonqa chay taripayraq qallarimusqanta reqsichin.
“The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.
“Chay p’unchayqa hamunñam tukuy imatapas kuyuchisqa kay atisqankunata kuyuchinapaq, mana kuyuchisqa kay atisqankuna qhiparinanpaq. Sapa casoqa Diospa ñawpaqenman qhawarisqa hamushan; payqa Diospa templonta, chaypi yupaychaqkunatapas tupushanmi. ‘Kaykunata nin paqosninman lloqsichisqa qanchis qoyllurkunata paña makinpi hap’iq, qanchis qori candelabrokunapa chawpinpi puriq: Ruwasqaykikunata reqsini…. Huk imatam qam contra kani, ñawpaq munakuynikita chinkachisqaykirayku; chayrayku yuyari maymantachus urmaykurqanki, hinaspa arrepinti-kuy, ñawpaq ruwanakunata ruway; mana chayqa utqayllam qamman hamusaq, hinaspa candelabroykita maypin kasqanmantam oqarisaq.’ ‘Arrepinti-kuy; mana chayqa utqayllam qamman hamusaq, hinaspa simiypa espadanwanmi qamwan maqanakusaq. Rinriyuq kaqqa uyariychun Espíritu iglesiakunaman nisqanta: atipaqmanqa pakasqa manátam mikhunanpaq qosqasaq, hinaspa huk yuraq rumi qosqasaq, chay rumipitaq musuq sutim qillqasqa kanqa, chaytaqa mana pipas reqsinchu, chaskiqllan reqsin.’” The 1888 Materials, 1116.
As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.
Imaynan Juanqa 1844 watapi taripanakuy maskhay qallariyninta rikuchkan chayrayku, payman nirqaku templopa patio nisqanta saqenanta, imaraykuchus chayqa mana judiokunapa makinman qosqa karqa, paykunaq ñit’ispa uraykachanankupaq llaqtap santon nisqanta waranqa iskay pachak soqta chunka watakuna hunt’aykama. Lucas iskay chunka hukniyoqpi reqsichin mana judiokuna Jerusalenta ñit’ispa uraykachanankuta mana judiokunapa “pachankuna” hunt’akunankama. Juanqa chunka hukniyoq kapítulopiña reqsichin Jerusalén mana judiokunapa ñit’isqa uraykachasqa kasqan pacha 538 watamanta 1798 watakama kasqanta. Juanqa kay pachata iskay kutita reqsichin chunka iskayniyoq kapítulopi ch’in pampa hina, huk pacha mayman iglesiaq ayqekurqan papapa apamushan qatiykachaymanta ayqenampaq.
When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.
Moiséswan Elíaswan wañuchisqa kaspa, kinsantin punchaw kuskan p’unchaykama ñanpi saqesqa, runakuna sarusqa kananpaq, chayqa ñawpaq kimsa willakuykunapi Jerusalén llaqtata sarusqanku chaykunaqa chay pacha unayta rikch’achiq hina hamut’anapaqmi. Lucas iskay chunka hukniyuqpi, mana judío nacionkunaqa ch’uya llaqtata sarunkuman “tiempokuna” mana judío nacionkunapaq hunt’akunan kama.
Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.
Chaynaqa, Lucasqa hukllam mana huk “gentilkunapa tiempon” riqsichinchu, ichaqa yachanchikmi gentilkunapa tiempon hunt’asqa kasqanta 1798 watapi. Ñawpaq kaq “gentilkunapa tiempon” qallarin 723 a.C. watapi, maypichus Israelpa chincha kaq qhapaq suyun Asiriarayku sarusqa karqa. Chay saruyqa qallariyta qorqa huk pagano atiyniyoqpa sarusqanman, hinaspataq 538 watakama hinalla purirqa; chaymanta papal atiyniyoqmi llamk’ayta apaykacharqa 1798 watakama. Paganismonmi literal Israelta ch’iqichirqan hinaspa sarurqan, papalismotaq espiritual Israelta ch’iqichirqan hinaspa sarurqan. Gentilkunapa “tiemponkuna” nisqaqa Levitico iskay chunka suqta-yuqpi iskay waranqa pichqa pachak iskay chunka watakunata rikuchin, chaymi iskay periodo sarusqa kayta sut’ichin. Ñawpaq kaqqa paganismoraykum rurakurqa, Asiriawan rikuchisqa, chaymanta Babiloniawan, chaymanta pagano Roma wan. Hinaqtin iskay kaq ch’usaqyachiq atiyniyoqta, maytan Millerqa paypa llamk’achisqan sagrado profecíakunapa marconpi riqsichirqan, chayqa papalismom karqa, paymi 1798 watakama saruyta hinalla apaykachanan karqa. Paganismopa hinaspa papalismopa sarusqanmi chay cielopi rimanakuypi hatarichisqa tapuy kikin, maymantataq lluqsin Adventismopa cimienton hinaspa chawpi sayaynin kaq kutichiy.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Chaymantanmi uyarisqani huk santo rimashaqta uyarirqani, hukñataq santo nirqan chay rimashaq cierto santoman: “¿Hayk’aqkamataq kay rikuyqa kanqa sapa p’unchay sacrificiomanta, ch’usaqyachiq huch’amanta, hinallataq santuario-tawan ejercitota sarusqa kananpaq?” Hinaspan pay niwarqan: “Ishkay waranqa kimsa pachak p’unchaykama; chaymantaqa santuarioqa llimphuchasqa kanqa.” Daniel 8:13, 14.
The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.
Angel Gabrielmi hinallataq huk angelkunapas Miller-ta yachachirqanku “sapa p’unchay” nisqaqa paganakuyta reqsichisqanta, “ch’usaqyachiq huchallikuy” nisqaqa papalismota reqsichisqantataq. Pakananismopas papalismopas santuarioyta hinallataq anfitrionta saruchkanankupaqmi karqan. Chayrayku Lucaspa rimarisqan “nacionkunap tiemponkuna” nisqaqa iskay saruchkanakuy pacha, waranqa iskay pachak soqta chunka watayuq, chay iskaynin kuskata Levitico iskay chunka soqtayuqpi qanchis tiempo nisqakunam.
The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.
Moisespa “juramenton” yachachisqan willakuyqa 1863 watapi wañuchisqa karqa, Moisespa willakuyninta apamusqa Elías kachaqwan kuska. Moisespa willakuyninpas, Elías kachaqpas, 11 ñiqin setiembre, 2001 qhipaman, kawsarimusqaku. Moisespa willakuynin, huk kutita Elíaspa willakusqan hina willakusqa qhipa, iskayninku wañuchisqa karqaku; chaymanta ñanpi saqisqa karqaku mana pampasqa, waranqa iskay pachak suqta chunka p’unchaykama; chayqa cheqaqta tinkuchkan Danielpa “juramento” nisqan Moisespa “qanchis kuti” willakuyninwan. Kuyuyqa, hinallataq Moisespa Elías willakuyninta kutichiq kachaqpas, Millerwan Milleritakuna hinaraq rikuchisqa kasqanman hina, tukukuyninpi chakinkunapi sayarinqa hinaspa kawsarimunqa.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Kimsa p’unchaw qhepantataq kuskan p’unchawtawan Diosmanta kawsaypa Espíritu paykunaman yaykurqan, chaymantataq chakinkunapi sayarirqanku; paykunata qhawariqkunamanpas hatun manchay urmaykurqan. Hinaspataq hanaq pachamanta hatun vozta uyarirqanku, paykunata nispa: Kayman wichariychis. Hinaspataq puyupi hanaq pachaman wicharirqanku; awqankunataq paykunata qhawarirqanku. Apocalipsis 11:11, 12.
We will address this truth in the next article.
Kay chiqaq qillqapiqa qelqachina kay chiqaqa chiqaqta rimarisun.