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’unchaymanta huk kuska p’unchaywan qhipamanqa, Diosmanta kawsaypa Espíritu paykunaman yaykurqan, chaymanta chakinkupim sayarirqanku; paykunata rikkuqkunapa hawanmanpas hatun manchakuy urmaykurqan. Hinaspataq hanaq pachamanta hatun qapariyta uyarirqanku, paykunata nispa: Kayman wichariychik. Chaymantataq phuyu ukhupi hanaq pachaman wicharirqanku; awqankunapas paykunata qawarirqanku. Apocalipsis 11:11, 12.
After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.
Ñanpis ñanpi sarusqa qhipaman, Elíaswan Moiséswanmi Sonqochaqta chaskinku, hinaspataq chakinkupi sayarinku. Ezequielpa tullukunapa qechwanñinpiqa ñawpaqta uyarinku huk qapariyta, chaymantaq kuyuriyta pasanku, ichaqa manaraqmi samayniyuq karqanku.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Chaymi ñoqaqa willakusqayman hina profetizarqani; hinaspa profetizashaqtiy, uyarikurqa huk qapariy, qhawariy, huk khatataypas karqa, tullukunaqa huñunakuspa hamurqaku, sapa tulluqa kikin tullunman. Hinaspa qhawasqaypi, qhawariy, ankukunapas aychakunapas paykunaman wiñarqaku, qaranpas patanmanta pakarqa; ichaqa manam samayqa paykunapi karqachu. Ezequiel 37:7, 8.
When the bodies have been reconstituted, they hear the message of the four winds.
Aykukuna kutichisqaña kaptin, tawa wayrakunapa willakuyninta uyariyku.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:9, 10.
Chaymi nirqan: “Wayrata willakuy, willakuy, runapa churin, hinaspa wayrata niy: ‘Kayhinan nin Señor Diosqa: Tawa wayramantam hamuy, samay, hinaspa kay wañusqakunaman samaykuy, kawsarimunankupaq’ ” nispa. Chaymi kamachiwashqanman hina willakurqani, hinaspa samayqa paykunaman yaykurqan, kawsarirqankutaq, chakinkupim sayarirqanku, ancha hatun ejercitota hina. Ezequiel 37:9, 10.
All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.
Llapa profetakunaqa kay pachapa tukukuyninta reqsichinku, chayrayku Ezequielmanta pasajekaqa sasachakuyta paqarichin chaykunapaqmi, Apocalipsis chunka hukniyuqpi iskay profetakunapa willakuyninta ayqeyta munakkuqkunapaq. Chayqa, willakuyta qhispiyta munakkuqkunapaq, aswan facil llullaqa kikinkuman nisqanku kaymi: Apocalipsis chunka hukniyuqqa Francesa Revoluciónmanta historiallataqmi, manataqmi kay pachapa tukukuyninman chayananpaq ima aplicaciónninqa kanchu. Ichaqa sapaqman chaskinki chay qallarichisqata, Apocalipsis chunka hukniyuqpas kay pachapa tukukuyninta reqsichisqanta, chhaynaqa tinkuchiytam atinki kay cheqaq kayta: kay pachapa tukukuyninpi atiyniyuq hatun ejército, kimsakaj angelpa willakuyninta hatun qapariyninwan willaq, reqsichisqa kachkan wañusqa hinaspa kawsarichisqa ñawpaqtaña, Diospa ejerciton hina sayarinankumanta ñawpaqta.
Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:11–14.
Chaymantataq niwarqan: Runa churiy, kay tullukunaqa Israelpa llapa ayllunmi kanku. Qhawariychik, paykunaqa nin: Tulluykunaqa ch'akirqapunñam, suyayniykuqa chinkarapunñam; noqaykuqa rakisqa, t'aqasqa kachkayku. Chayrayku willakuyta ruwaspa paykunata niy: Kayhinan nin Señor Diosqa: Qhawariychik, llaqtay runakuna, aya pampaykichiskunata kicharisaq, aya pampaykichiskunamanta horqomusqaykichik, hinaspa Israelpa hallp'anman pusasqaykichik. Hinaspan yachankichik noqa Señor kasqayta, llaqtay runakuna, aya pampaykichiskunata kicharispa, aya pampaykichiskunamanta horqomusqaykichikta; Espírituyniytataq ukhuykichikman churasaq, kawsankichiktaq, kikiykichikpa hallp'aykichikman churasaq. Chaymantaq yachankichik noqa Señor kayta rimarisqayta, hinaspa hunt'asqaytapas, nin Señor. Ezequiel 37:11–14.
Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.
Cristoqa hanaq pacha-man wicharirqan phuyuwan, hinaspataq phuyukunawan kutimun, chay phuyukunataq angelninkunata rikuchin. Moiséswan Elíaswanqa hanaq pacha-man wicharin phuyu ukhupi, chay phuyutaq Estados Unidos suyupi domingo ley kasqan p’unchawpi hanaq pacha chawpipi phawachkaq kinsa kaq angelpa willakuyninta rikuchin. Moiséswan Elíaswanqa domingo ley kasqan p’unchawpi hanaq pacha-man wicharin Islam willakuyman tupachisqa.
Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.
Isaiasqa reqsichin kay willakuywan tupaq askha cheqaqkuna, chay hinallataq Jesuspa paypa rurasqanta reqsichinampaq rimarisqan kikin pasajepi. Payqa profetakuna Eliasta, Eliseotawan, huk ejemplokuna hina apaykacharqan, profetapa willakuynin kikin llaqtamasinkunapa mana chaskisqa kasqanmanta; chaymi Nazaret iglesiapi kaqkunata chaylla phiñachirqan, hinaspataq payta wañuchiyta maskarqanku.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.
Señor Diospa Espírituynoqanpi kachkan; Señorqa noqata hawk'arisqanrayku llamp'u sonqoyoqkunaman allin willakuyta willanaypaq; kachamuwarqan sonqon p'akisqakunata hampiyta, preso kasqakunaman kacharichisqa kayta willayta, watasqa kasqakunaman carcelpa kicharisqa kayninta willayta; Señorpa aceptasqa watanta, hinaspa Diosninchikpa kutichiy p'unchawninta willayta; llakikuypi kaqkunata llapallanta sonqochayta; Sionpi waqaqkunapaq kamachiyta, uchpapa rantinpi sumaq k'achayta quyta, llakikuypa rantinpi kusikuypa aceitenta, llasaq sonqopa rantinpi alabaypa p'achanta; chay hina paykunaqa “justiciapa sach'akuna”, Señorpa tarpuy, pay glorificasqa kananpaq sutichasqa kanankupaq. Paykunaqa ñawpaq chunyayasqa chiqakunata hatarichinqaku, unay desolaciónkunata sayarichinqaku, hinaspa chunyayasqa llaqtakunata allinchanqaku, achka miraykunapa desolaciónninkunata. Huk llaqtayoqkunaqa sayaspa ovejaykichikkunata michinqaku, wak llaqtayoqkunapa churinkunaqa yapuqniykichik, uva chakra allinchayniykichik kanqaku. Ichaqa qankunaqa Señorpa Sacerdotenkuna sutichasqa kankichik; runakunaqa qankunata Diosninchikpa Ministronkunamanta rimarinqaku; mana israel runakunapa qhapaq kayninkunata mikhuq kankichik, paykunapa gloriawanmi hatunchakunkichik. P'enqayniykichikpa rantinpi iskay kutita jap'inkichik; musphachikuypa rantinpi paykunaqa rakisqanpi kusikunku; chayrayku allpankupi iskay kutita herenciata hap'inqaku; wiñay kusikuy paykunapaq kanqa. Noqa Señorqa justiciata munani, suwakuyta rupachisqa sacrificiopaq cheqnikuni; llank'asqankuta cheqaq kaypi pusasaq, hinaspa paykunawan wiñay tratota ruwasaq. Mirayninkuqa mana israel runakunapura reqsisqa kanqa, mirasqankupas llaqtakunapura reqsisqa kanqa; llapa qawaqninchikmi paykunata reqsinqaku, paykunaqa Señorpa bendecisqan miray kasqankuta. Noqa Señorpi ancha kusikushaq, almaypas Diosniypi kusikunqa; paymi salvacionpa p'achankunawan p'achallawarqan, justiciapa manto-nwan qatawarqan, casaraq qhari adornokunawan churakusqan hina, hinaspa casaraq warmi alhajankunawan sumaqchasqanku hina. Imaynatachus allpa sisan muruyninta wiñachin, hinaspa huertapas ukhunpi tarpusqa kaqkunata wiñachimusqan hina, chay hinallataq Señor Diosmi justicia-ta hinaspa alabayta llapa nacionkunapa ñawpaqenpi wiñachinqa.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.
Sionrayku manam upallasaqchu, Jerusalénraykutaq manam samasaqchu, paypa chiqap kaynin k’anchay hina lluqsimunankama, salvacionnintaq ruphaq mechero hina rikurimunankama. Hinallataq mana israel runakuna qhawanqaku qanpa chiqap kayniyta, llapa reykunataq qanpa hatun k’anchayniykita; qantaq musuq sutiwan sutichasqa kanki, chay sutitaqa Señorpa siminmi churanka. Hinallataq qamqa Señorpa makinpi yupaychasqa coronam kanqi, Diosniykipa makinpitaq reypa diadema hinam kanqi. Manam yapamantaqa “Saquesqa” nisqa sutichasqachu kanqi; nitaq allpaykitaqa yapamanta “Ch’inniq, mana imayoq” nisqachu sutichanqaku. Aswanpas qamqa Hephzibah nisqam kanqi, allpaykitaq Beulah nisqam kanqa; Señorqa qanmanta kusikunmi, allpaykitaq kasarasqam kanqa. Imaynachus wayna qari sipas warmiwan kasarakuq hina, chay hinam churiykikuna qamwan kasarakuq hina kanqaku; imaynachus qosaqa noviapi kusikuq hina, chay hinam Diosniyki qanmanta kusikunqa. Jerusalén, perqaykikunapi ricchakuqkunatan churaykurqani, paykunaqa tutapi punchawpi mana hayk’aqpas upallasaqchu; qankuna, Señorpa sutinta yuyariqkuna, ama upallaychischu. Ama payta samachiychischu, Jerusalénta takyachispa sayarichinankama, kay pachapi yupaychasqa llaqtaman tukuchinankama. Señorqa paña makinwan, kallpayuq brazo-ninwanmi jurarqan: Cheqaqtapuni manam yapamanta trigo-ykita awqaykikunapa mikunankupaq qusqaykichu; nitaq huk lawmanta hamuqkunapa churinkunaqa llamk’asqaykimanta vino-ykita upyanqakuchu. Aswanpas huñuqninkunam mikhunqaku hinaspa Señor-ta hatunchanqaku; tantachiqninkunataq upyanqaku santoyniypa patiokunapi. Pasaychis, pasaychis punkukunata; runakunapa ñanninta wakichiychis; hatarichiychis, hatarichiychis hatun ñanta; rumikunata oqarichiychis; runakunapaq unanchata oqarichiychis. Qhawariychis, Señorqa kay pachapa tukukuyninkama willakurqan: Sionpa ususinman niychis, Qhawariy, salvacionniyki hamushan; qhawariy, premiunmi paywan kashan, llamk’asqanpa kutichisqantataq ñawpaqninpi apamushan. Paykunataq sutichasqa kanqaku: Santo llaqta runakuna, Señorpa rantisqa-kacharichisqan runakuna; qantaq sutichasqa kanqi: Maskasqa, mana saquesqa llaqta. Isaías 61:1–62:12.
The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.
Señorqa yaykun “wiñaypaq rimayniyuq tratuman” pachak tawa chunka tawa waranqawan, ñawpaqtaqa “saqisqa” karqanku, ichaqa chaymanta tukunku “llaqtaman” hina, chayqa “mana saqisqa” nisqa. Paykunaqa “ch’usaq” karqanku, hinaspa ñanpi wañusqa. Isaías sut’ichan paykunata “Señorpa Sacerdotenkuna” nispa, Señorpa “kamachiqnin” nispa, “llump’ay llaqtata” nispa, hinaspa Sionpa perqanpi “qhawariqkuna” nispa.
In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.
Paykuna wañusqa cuerpokunamanta kusikusqankuwan tupachisqa, chaymanta qhipamanqa Dios paykunamanta kusikun, “novioqa noviapaq kusikusqan hina.” Noviaqa chaypachaña wakichisqa karqan. Imaynan Filadelfiaman qosqa promesapi Señor paykunaman “musuq sutita” qon, hinallataq sutinkuta reqsichin “Hephzibah” hina, “Beulah” hinapas. Hephzibah ninanqa “paypi kusikuyniy kachkan” nisqanmi, Beulah ninanqa “casarakuy” nisqanmi. Señorqa Eliaswan Moiséswan rikuchisqa runakunawanmi casarakun.
The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.
Paykunamanqa qusqa llamk’ayninkuqa Cristopa Iskay Kutimuynta waqaychanankupaq ñanta wakichiymi, Cristomanta hinallataq Paypa chiqan kayninmanta “allin willakuykunata” willakuspa “kay pachapa tukukuy kama.” Sonqochaqninpa qhispichisqan Espíritu junt’akuypi hawisqa kaspanku, chaymantaq “suyuchaq hinam” hoqarisqa kankuq, imaynachus “hanan pacha manta hatun kunkam” paykunaman nin: “Kayman wichariychik.” Chaymantaq paykunaqa Señorpa makimpi “hatun yupaychaypa coronavan” hinallataq “qhapaqpa umalliq t’ika coronavan” hina kankuq. Zacaríasqa chay kikillan coronata señalan hina reqsichin, hinaspataq chay ruwayta qhipa tamyapa pacha tiempopi churaykullantaq.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.
Chay p’unchaypinmi paykunapa Diosnin Señorqa salvanqa llaqtanpa uywaq ovejankunata hina; paykunataq kanqaku coronapa rumikuna hina, hoqarisqa unancha hina hallp’anpi. ¡Ancha hatunmi alli kaynin, ancha hatunmi sumaq kayninpas! Trigomi wayna qharikunata kusichinqa, musuq vinutaq sipas warmikunata. Señor-manta mañakuychik para-ta qhipa parakunapa tiemponpi; chayhinapi Señorqa lliphipiq phuyukunata ruranga, paran-tapas qospa, sapankaman chakra ukhupi q’achuta. Zacarías 9:16–10:1.
They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.
Paykunaqa “Llaqtanpa uywankuna” kanqaku, ichaqa Señorqa iskay kaq uywakunatapas charin, chaykunaqa chay pacha Babiloniapiraq kashanku, paymi paykunatapas waqyasqa. Paykunapa llamkayninqa kanqa “ñawpaq” chinkachisqa chiqakunatawan achka miraykunapa “ch’usaqyachisqankunata” yapay hatarichiy. Paykunaqa kanqaku kutimuspankum ñawpaq ñankunata, Adventismopi ukhunpipas hawanpipas qhesachasqa, pampachisqa ñankunata, yapay sayarichiqkuna. Milleritakunaq cimientopi sayasqa chiqaq yachachiykunaman kutimuspanku, chaykunatachu k’anchayninpi Laodicea Adventismoman apamunqaku; hinallataq Adventismomanta hawapi kaqkunamanpas huk willakuyta apamunqaku Diospa leywan tupaq “ñawpaq” chiqaqkunaqmanta, aswanqa sábadomanta. Chayta ruraspankuqa achka miraykunapa historiankunata llamk’achinqaku musuq historiata rikuchinankupaq. Paykunapa llamkayninqa qhipa para pachapi ruwasqa kanqa, maypachachus Diospa taripayninkuna hallp’api kashan. Señorqa paña makinwan paykunata huk unancha hina oqarispa, tukuynin pacha, ñawpaqta paykunapa wañusqa cuerponkuna callepi siriykaptin kusikusqa kaq, chay unanchata rikunqa, ricchariqkunaq waqaynin corneta-tapas uyarinqa.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Llapa qhapaq pachapi tiyaqkuna, kay hallp’api kaqkuna ima, qhawariychik, urqukunapi huk unanchata oqarispa; waqrapas waqyasqa kaptin, uyariychik. Isaías 18:3.
In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”
Apocalipsis qillqapa chunka hukniyuq capítulo nisqanpi, wañusqa cuerponkuna hawanpi kusikurqanku chaykuna, sayarimuqtinkuta rikuspanku, “hatun manchakuy urmaykurqan paykunapa hawanman, pikunachus paykunata rikurqanku chaykunaman.”
Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.
Chayqaqaq Asiria runaqa urmanqa espadawan, ichaqa mana atiyniyuq runaqpa espadanwanchu; hinaspa espadapas, mana pisi runaqpa espadanwanchu, mikhunqa payta. Payqa ichaqa espadamanta ayqenqa, wayna runankunataq atipachisqa kanqaku. Hinaspa mancharispa kallpachakusqanman chimpanqa, hinaspa kamachiqninkunapas unanchamanta mancharinqaku, nin Señor, paypaq ninan Sionpi kachkan, hornonpas Jerusalénpi. Isaías 31:8, 9.
All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.
Llapa profetakunapa testimoniokunaqa Apocalipsis libropim huñunakunku. Asirioqa Daniel 11:40-45pi kaq norte reymanta sut’inta rikuchin, paymi yanapaqniyuq mana kaspa tukukuyninman chayanqa. Diospa qhawaqninkuna hina kaq pachak tawa chunka tawa waranqakuna trompetata waqachiptinkuqa, tukuy kay pachaqa uyarinqa, mancharinqataq. Iskay profetakunawan rikuchisqa runakunaqa Consoladorpa “hawisqa” kanqaku “allin willakuykunata willanankupaq”; chay allin willakuykunaqa “inti lluqsimuy suyumanta, nortemantapas willakuykuna” kanku, chaymi Daniel 11:44pi norte reyta “llakichin,” chaytataq domingo kamachiy sasachakuy persecutakuy qallariyninmanta señalan. Chay p’unchaykunapiqa mana judío nacionkunaqa Babiloniamanta lluqsiy willakuyta uyarispa kutichinqaku, hamuspa Señorpa sacerdotenkunaman hukllanakunqaku; paykunaqa hinallataq “Isaípa saphin” nisqahina rikuchisqa kanku, chaywanmi biblia yachachiypa metodologíanta reqsichin, ima nisqawanmi mana judío nacionkunaman amonestación willakuyta qhawarichinqaku.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Chay p’unchaypiqa kanqa Jesépa saphin, llaqtakunapaq unanchachisqa hina sayarinqa; paymanmi mana judío runakuna maskhanqaku; samaynintaq hatun k’anchaywanmi kanqa. Chay p’unchaypitaqmi Señorqa makinwan yapamanta iskay ñiqin kutipi haywarinqa llaqtanpa puchuqnin qhepaqninman kutichinampaq, pichus qhipasqa kashan Asiriamanta, Egiptomanta, Patrosmanta, Cusmanta, Elammanta, Sinarmanta, Hamatmanta, hinaspa lamar qochapi wat’a islaskunamantapas. Paytaqmi llaqtakunapaq unanchachisqata hoqarinqa, Israelmanta qarqosqakunata huñurinqa, Judápa chinkachisqa masinkunatataq kay pachapa tawa kuchunkunamanta huñuchkanqa. Isaías 11:10–12.
The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.
Señorqa llapan ayllunkunata huñurqan 11 septiembre 2001 p’unchaypi chay willakuywan, maypin Islampa maqanakusqanta reqsichirqan kimsa ñak’ariypa chayamunan kasqanta hina. Señorqa yapamanta huk kuti iskay ñiqin kutipi ayllunkunata huñun, ñan ñanpi wañusqa kasqankumanta qhipa. Chayta ruwaspan, huñusqakuna sutichasqa kanku “Israelpa qarqusqankuna”, “Judápa ch’iqichisqankuna” nispa. Paykunaqa 18 julio 2020 p’unchaypi ñankunaman qarqusqa karqanku, ichaqa iskay ñiqin kutipi huñusqa kanku Diospa huk uywankunata, Babilonia llaqtapiraq kaqkunata, huñunapaq unancha kananpaq. Babilonia llaqtapiraq kaqkunapa huñuyninqa qallarin Estados Unidos llaqtapi Domingo kamachiywan, chaymi Apocalipsis chunka pusaqniyuqpi iskay rimaykunamanta iskay ñiqinniyoq kasqa.
The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.
Ñawpaq tantanakuyqa ruwakurqa 11 septiembre 2001 p’unchawpi, Islam llaqtamanta Estados Unidosman maqanakusqanwan. Señal hina iskay kuti tantanasqa kananpaq paykunaqa representasqa kanku Jesépa saphin hina, mayqen simboloqa Alpha hinallataq Omega llamk’ayta rikuchin, huk imapa tukukuyninta huk imapa qallariyninwan kuska rikuchispa. Ñawpaq tantanakuyqa Islammanta Estados Unidosman maqanakuywan señalasqa karqa, chaymi rikuchin hinaspa reqsichin Islampa Estados Unidosman maqanakusqanta iskay kaq tantanakuy hina. Jesépa saphin gentilkunapaq señal hina sayasqanpi, paypa “samaynin” hatun yupaychasqa kanqa; señalqa Babiloniapiraq kaqkunata pusanqa Bibliapi ñawpaq ñanman kutichinankupaq, qanchis kaq p’unchaw samana p’unchawman, chay hina gentilkunapaq señalta hatarichisqanta señalaspa domingo ley krizispi.
The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.
“Unancha” ñawpaqtaqa huk pichakuy ruwayta experiencian, chaymi qhawachisqa kashan Malaquías qillqapi kimsa kaq capítulope, Cristoq iskay kuti templota pichasqanwan, chaymantaqa Millerita kuyuy tukukuyninpi chunka sipaskunamanta rikch’achiywanpas. Qallariypi pichakuy ruwayqa tukuyninpiqa sut’ita-sut’in replicakun, hinaspataq Isaías sut’inchasqa huk sapa mesa nisqawan, mayqinchus huk qillqapi qhawasqa karqan. Adventismoq hatariyninqa llullaq mesa 1863 watapi rurasqa karqan, Habacuc qillqap iskay kaq capítulope sut’inchasqa iskay mesakunata rechazaypaq chaymantapas rantiypaq.
Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.
Kunan riy, risqankupaq qillqay tabla patapi, hinaspa qillqay huk libropi, qhipa pacha rayku wiñaypaq wiñaypaq kananpaq: kayqa huk hatariq llaqtam, llulla wawakunam, Señorpa kamachisqanta mana uyariyta munaq wawakunam; paykunaqa rikukuqkunata nin: “Ama rikuychischu”; hinaspa profetakunata: “Ama chiqap kaqkunata ñawpaqman willawaychischu; llamp’u simikunallata rimapayawaychik, engañokunata profetizaychik. Ñanta saqeychik, chaki ñanmanta lluqsiychik, Israelpa Santo Nispata ñawpaqniykumanta chinkachiychik.” Chayrayku hinata nin Israelpa Santo Nisqa: Kay simita pisipaqchaspa, ñak’ariychaypi hinaspa millay q’ewiypi hap’ipakuspa, chaykunapi sayakuspam kankichik; chayrayku kay mana allin rurasqaykichik qankunapaq kanqa hina urmaqpaq wakichisqa llikim, hatun perqa patapi puquspa lluqsimuq, p’akikuyninqa usqhaylla, huk ratullapi hamun. Hinaspa payqa chayta p’akinqa hina alfareropa mankap p’akikuynta, t’ukusqa t’ukusqa; mana khuyapayaspam p’akinqa; hinaqtinmi mana tarikunqachu p’akikusqan ukhupi huk allp’a t’ika, q’onchamanta nina apananpaq, otaq p’ukyumanta unu oqarinanpaq. Señor Dios, Israelpa Santo Nisqaqa hinatan nin: Kutirimuypi hinaspa samaypi qispichisqa kankichikman; ch’inlla kaypi hinaspa confianzapi kallpaykichik kanman karqa; ichaqa mana munarqankichikchu. Aswanpas nirqankichik: “Manan; caballokunapi ayqekusaqku”; chayraykun ayqenkichik. Hinaspa: “Usqhay puriqkunapi sillakusaqku”; chayraykun qatikamuqniykichikpas usqhaylla kanqaku. Waranqa runakuna hukpa q’apariyninmanta ayqenqaku; phichqapa q’apariyninmanta ayqenkichik, orqopa umanpi huk señal hina, moqopa patanpi huk banderín hina sapallan saqesqa kanaykikama. Chayraykun Señorqa suyanqa qankunaman allin sonqowan kuyapayakunanpaq; chayraykun hatunchasqa kanqa qankunaman khuyapayakuyninta rurananpaq; Señorqa justicia Diosmi. Kusisqan kachun llapa payta suyaqkunaqa. Sionpi, Jerusalén llaqtapi runakunan tiyakonqaku; manan mastachu waqankichik. Qapariyniykipa siminta uyarispan anchata kuyapayakusunkichik; uyarispan kutichisunkichik. Isaías 30:8–19.
In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”
1863 watapi Adventismo qallarinmi William Millerpa willakuynin proféticota saqespa qichuyta, imaynachus chayqa Habacucpa iskay santu tablapi rikuchisqa karqan hina. Jesusqa tukukuyninta qallariyninwanmi rikuchin. Kay pasajepeqa, Adventismopa qallariyninpi hatarirqa runakunaqa, Adventismopa tukukuyninpipas hatarirqa runakunatam reqsichinku. Ishkay casopi hatariyqa sapa historiapa willakuynin proféticota hinallataq metodologianta qichusqankutam reqsichin, paykuna “qhawariqkunaman” nispanku: “Ama qhawariychu; hinaspa profetakunaman: Ama cheqaq imakunatachu ñuqaykuman willaychik; llamp’u imakunata ñuqaykuman rimaychik, engañokunata willaychik” nispa.
They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.
Paykunamanta lluqsiyta yuyanku imaynam “Ñanmantam lluqsiychis, ñanmanta wit’uychis, Israelpa Santoqnin ama ñawpaqniykupi kačunchu” nispa willakusqankupi. Ch’uyakunaq ñanninqa Jeremías qanchis kaq t’aqapi chunka soqtayuq, chunka qanchisniyuq versículokunapi nisqa “ñawpaq ñankuna” nisqaqa. Hatariqkunaqa sayayta yuyanku mana sayaq yachachiy cheqaqkunapi purinankupaq, nitaq uyariyta qhawaqkuna waqachisqan trompetapa unquyninta, chay qhawaqkuna hatarichisqa kasqankuta rikuchispa, Millerita kuyuriyninta hinallataq Future for America kuyuriynintapas sut’inchaspa.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Kaynataqmi nirqivoq Naalagaq: Aqqusinirni nikorfaqqushitsi, takulunilu, apiqqutigilugillu pisoqqat aqqutait, sumiinnersoq ajunngitsoq aqqut, taannalu malillugu pisigitsi, taavami tarniqassinnut qasuersaarnermik nanisissaasi. Kisianni oqarput: Taanna malillugu pisassanngilagut. Aamma alapernaarsuisunik ilissinnut inissitsivunga, oqarfigalusi: Tuttarutip nipaa tusarsiuk. Kisianni oqarput: Tusarniarnavianngilagut. Taamaattumik tusaritsi, inuiaat, ilisimalugulu, ilagiit, suna taakkunaniinnersoq. Tusarli, nuna: takulerit, inuiaqatigiinnut uunga ajunaarnermik tikiussivunga, tassa eqqarsaatimik inerititaa, oqaatsikka tusarsimanngimmatigik, inatsisigalu itigartikkamikkit. Jeremiah 6:16–19.
The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.
Rebeldekunapa mana munasqanku ñawpaq ñankunapi puriytaqa hinallataq rikuchisqa kachkan paykunapa munasqankuta “Israelpa Santo Ninqa paykunapa ñawpaqenmanta chinkachun” nispa; chayqa rikuchin Tutapi Qapariypa willakuyninta qhespichisqankuta, mayqinchus Alpha y Omega nisqapi sayasqa kachkan, Adventismoq qallariyninwan tukukuyninta sut’ichaspa.
“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.
“Paykunapa qhipa ladonpi ñan qallariypi huk lliphipiq k’anchay churakusqa karqan, mayqintachus huk angel niwarqan: chayqa ‘chawpi tuta waqyaymi’ nisqa. Kay k’anchayqa tukuy ñan patapi k’ancharqan, chayhinataq chakinankupaq achkiyta qorqan, ama mitk’anankupaq.”
“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.” Christian Experience and Teachings of Ellen G. White, 57.
“Paykunaqa ñawinkuta Jesúspi sutincharispa hap’iqtin, payqa ñawpaqninpi kaspa, llaqtaman pusashaqtin, allin waqaychasqa karqanku. Ichaqa mana unayllataqmi wakinkuna sayk’uspa nirqanku llaqtaqa ancha karupi kasqanta, ñawpaqtaña chayman haykusqankuman suyaspankuta. Chaymantataq Jesús paykunata kallpanchanman karqan hatun k’anchayniyuq paña makinta oqarispa, hinaspataq makimantan huk k’anchay lluqsimurqan adventista huñunapa hawanpi kuyurispa, paykunataq ‘¡Aleluya!’ nispa qaparirqanku. Wakinkunataq mana yuyaywan qhipankupi kaq k’anchayta ñiqirparqanku, hinaspataq nirqanku manan Dioschu chay hina karuman paykunata pusamurqan. Qhipankupi kaq k’anchayqa wañurqan, chakinkunata hunt’asqa tutayaypi saqespa; hinaspataq mitk’arqanku, señaltaq Jesústaq mana rikuyta atirqankuchu, ñanta saqespa uraypi kaq tutayaq, mana allin kayninnaq pacha-man urmaykuchkarqanku.” Christian Experience and Teachings of Ellen G. White, 57.
The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.
Chawpi Tuta Waqaywan rikuchisqa pichay ruray iskay kastata yupaychayqkunata paqarichin, hinaspa Isaías qillqap kimsa chunka kaq kapituluqa mana yachaq sipaskunapa aceite pisiyninta rikuchin yaku utaq nina mana huñuy atiy hina, iskayninkuqa Consoladorpa unanchaqninmi, Isaías kaynata qillqasqanpi: “paqariyninmi huklla, chay ratollaña hamun. Hinaspan chayta pakinqa, mit’u ruruchiqpa manka p’asqasqa hina, allinta ñut’usqa; manan khuyapaykunqachu; chay hinaqa p’akisqan ukhupi manan tarikunqachu huk chullallapas q’unirichina ninamanta nina apananpaq, nitaq poqomanta yakuta oqarinanpaq.” Paykunapa taripaynin “huklla, chay ratollaña” hamun, chawpi tuta waqaywan rikuchisqa hina, chaypiraqmi yachakunku aceite maskhanankupaq qhipa p’unchayña kasqanta. Isaíaspa testimoniunpi ninawan yakuqa chunka sipaskunapa rikch’ayninpi aceite nisqapa huknin rikuchisqanllam. Aceite, yaku hinaspa ninaqa carácter-ta rikuchinku, willakuytapas rikuchinku, hinallataq Consoladorpa qayllaynintapas. Kay unanchakunaqa mayqenpas manan jap’ikunachu chunka sipaskunapa taripaynin “huklla, chay ratollaña hamuptin.” Chayqa qhipa p’unchayñam.
The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.
Sapan qespisqaqaqqa atinisqa kachkanllapin, chaymi Jeremíasman prometisqa karqa, ñawpaq kaq llakikuy qhepaman huk llakikuywan mana allinta suyasqakunata pay rikuchisqanpi. Diospa llaqtan payman kutirimuptinkuqa, Paypas paykunaqman kutirimunman karqa; ichaqa hatarikuqkuna mana munankuchu, ñanta k’ancharisqa k’anchaypas wañupun. Qallariypi kaq k’anchayqa Chaupi Tuta Qapariymi karqa, ñawpaqman ñanpas Cristoq hatun lliphipiq paña makiwan wiñay kawsaykama k’ancharisqa karqa. Cristoqa chay ñanpi puriqkunaq ñawpaqenpi kasharqa, qhepapi kaq k’anchaypas chaylla k’anchay kanan tiyan; imaraykuchus Cristoqa ñanpa tukukuyninta qallariyninwan rikuchin. Chaupi Tuta Qapariyqa karqan hinallataq kunanpas kay pacha cheqaq chiqap kaq willakuymi.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Sapa kuti chunka sipaskunapa rikch’ayninman kutichisqa kani, pichqaqa yuyaysapalla karqanku, pichqaqa mana yuyaysapalla. Kay rikch’ayqa tukuy qillqasqanman hina hunt’asqa kashan hinaspa hunt’akunqaraqmi, imaraykuchus kay p’unchaykunapaq huk sapaq ruranan kashan; hinaspa kimsa kaq angelpa willakuynin hina, hunt’asqa kashan hinaspa pacha tukuyninkama kunan pacha cheqaqmi kasqalla kanqa.” Review and Herald, August 19, 1890.
A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.
Paykunata ñawpaqpi Santoqta chinkachiyta munayqa manam Cristollatachu qichuy, aswanqa Cristota Alpha y Omega hina qichuymi. Chayqa Chawpi Tuta Qapariy willakuyta qichuymi. Chawpi Tuta Qapariy willakuyqa Adventismoq qallariyninpi pantasqa willakuyta allinchay karqa.
The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.
Ñan ñawpaq ñankunata mana chaskiq hatarikuqkunaqa, cheq kay runakunamanta sapa rakisqa huk llulla “misa”ta ruwakurqanku, imaynachus Millerita kuyuypi Chisi Waqaychasqapa hunt’asqanpi rikuchisqa karqa. Chaymantataq “waranqa” runakunaqa “hukpa phiñakuyninmanta” ayqekurqanku, hinaspan kuyuyqa usqhayllamanta pichqa chunka waranqamanta pichqa chunka runakamallaman uraykurqa. Ayqekurqanku “phiñakuymanta”, chay “pichqa” yuyaysapa sipaskunamanta hamusqanrayku, paykunaqa nirqanku mana ima aceiteniyuq kasqankuta rakinanpaq, aswanpas riykuspa sapaqpa aceite rantinankupaq kasqanta. Mana yuyaysapa sipaskunata yuyaysapakunamanta rakisqaqa yuyaysapa sipaskunata saqirqan “orqopa puntanpi huk achki hina, huk urqu patapi huk unanchahina.” Mana yuyaysapa sipaskunapa hatarikuyninku 22 ñiqin octubre killapi, 1844 watapi, 1863 watapi hatarikuyta rikuchirqan; imaraykuchus 22 ñiqin octubre killapi, 1844 watapiqa, chay chunka isqun watakunapa qallariynin karqa, mayqinchus Levitico iskay chunka suqtayuqpi “qanchis kuti” tukukuyninta reqsichin. Kay yachaymanta aswanraq rimayku kan, ichaqa 1844 watapi hatarikuyqa 1863 watapi hatarikuyta rikch’akurqan, hinaspan llulla misapa ruwasqa kasqan puntoyta señalan.
The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.
Mana yuyayniyuq sipaskunapa muchuyta manchakuyqa, yachaq sipaskuna kawsarimuspanku chakinkupi sayariptinku rikuchisqa manchakuymin. Chaypim ña qhiparunña kutirimuyta atiy July 18, 2020 p’akisqa suyaymanta, hinaspa qhipaman ruwakunqa hanaq pacha-man wichariy, chaymi domingo kamachiypi pasan. Chaypim hatun pachakuti kasqa.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Chay hora kikinpi hatun allpa kuyuy karqan, llaqtapa chunka huknin parten urmarqan, chay allpa kuyuy pichqa waranqa qharikuna wañuchisqa karqanku; puchuqkunataq mancharisqa kaspanku hanaq pacha Diosman hatunchayta qorqanku. Iskay ñak'ariy pasasqanña; qhawariy, kimsakaq ñak'ariy usqhayllam hamushan. Apocalipsis 11:13, 14.
Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.
Apocalipsis chunka hukniyuqmi rikuchin, Franciamanta Revolución tiempopi llaqtapa chunka huknin parte urmaqta, chay historiapi Francia nacionpas—iskay profetiku waqrayuq nacion, Sodoma hinatawan Egipto hinataq rikuchisqa—urmachisqa kasqanta. Franciapa iskay waqrankunaqa Estados Unidospa iskay waqrankunata yachachin.
France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.
Franciaqa profecía nisqapi chunka qhapaqkuna-manta huknin karqan, Daniel qanchispi pagan Roma-ta rikch’achiq; chayrayku qhapaq suyupa (llaqtapa) chunka kaqnin parte urmarqan. Cheqaqtapuni, Daniel qanchispa chay chunka waqra-kuna-manta, qepa p’unchaykunapi papado-ta kay pachapa trono-man churakuq 538 watapi, Franciaqa papado-ta sayarichiq hatun aswan ñawpaq qhapaq suyurqan. Daniel qanchispa chay chunka atiykunamanta huknin hina, Franciaqa Apocalipsis chunka kimsayuqpi iskay waqrayuq allpa animalpa ruwayninta rikch’achin. Estados Unidosqa tukukuy p’unchaykunapi papadopaq chay kikin ruwayta hunt’an, imayna Francia qallariypi ruwarqan hina. Estados Unidosqa chunka reykunapa ñawpaq atiyninmi, Naciones Unidas-ta rikch’achiqkunamanta, hinaspa domingo kamachikuypa allpa kuyuypi urman. Kay versículokunamanta aswan hunt’asqa rimarisun qatiq artículo-pi.
One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.
Kay qillqaqa hatun sasachakuyninkunam hukninqa kaymi: Diospa llaqtanta sayariychin chay willakuymi kasqan; imaraykuchus chay sayariq Comforterqa aceiteta rikch’achin, chay aceitetaq mana Espíritu Santollatachu rikch’achin, aswanpas Diospa llaqtanman kachamusqan willakuykunatapas. Apocalipsis chunka hukniyuqpa chay willakuynin, Moisesta Elíastawan sayariychisqan, Jeremiasman qosqa promesawanpas rikch’achisqa kachkan.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Chaymi hina nin Señor: Sichus kutirikunkiqa, hinaspa kutichisqayki, ñawpaqniypi sayankiq. Sichus ancha chanin kaqta mana allin kaqmanta rakinkiqa, simiyniy hina kanki. Paykuna qamman kutirimuchunku; qanqa ama paykunaman kutiriychu. Kay llaqtapaqmi broncemanta perqaychasqa perqata hina ruwasqayki; paykuna qawanakusunkim, ichaqa manam atipaykusunkichu; noqaqa qanwanmi kani salvaykusunaypaq, hinaspa qispichisunaypaq, nin Señor. Hinaspa mana allin runakunapa makinmanta orqosqayki, manchay runakunapa makinmantapas rantispa qispichisqayki. Jeremías 15:19–21.
Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”
Isaíasqa chay kikinta mañakuyta rurarqan nispa: “Kayhinanmi Señor Dios, Israelpa Santo Ninqa nin: Kutirimuspa samakuspaykichikmi qespichisqa kankichik.” Isaíasqa yaparqan chay “kutirimuyqa” tincuchikuy willakuypi suyay p’unchaywan t’inkisqa kasqanta, imaraykuchus qillqarqan: “Chayraykun Señorqa suyanqa qankunaman khuyapayakunanpaq, chayraykun hatunchasqa kanqa qankunata llakipayakunanpaq; Señorqa taripaq Diosmi: ancha kusisqaqa payta suyaqkunaqa.”
The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.
Jeremías sut’ichasqan hina Diospa “simin” kaypa hatun allin kaqninqa Diospaq rimaymi, chay pachapi Estados Unidos nisqaqa “amaru hinam rimarin” nisqa kaptin. Chaymanta Diospa llaqtan rimarisqan simikunaqa papal uywapa señalanmanta willakuq waqyaymi kanqa. Chay hatun ancha k’anchayniyuq kuyuypi kuska kaypaqmi kutimunanchik tiyan.
If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.
Sichus kutimunki chayqa, Israel, nispa Señor rimarin, noqaman kutimuy; hinaspa chay millay abominacionnikikunata ñawpaqniymanta apaqtikiqa, mana waqmanmi purinki. Hinaspa juranki: “Señorqa kawsanmi”, cheqaqpi, juicioypi, hinaspa justiciawan; llapa nacionkunapas paypi kikinchikta bendecinqaku, paypitaq hatunchakunku. Kayhinatan Señor rimarin Judá runakunaman hinaspa Jerusalén llaqtapi tiyakuqkunaman: chakrayoq allpaykikuna mana yapusqatan yapuychis, ama kashakunapurapi tarpuychischu. Señorman circuncidaychik, sonqoykichikpa prepuciokunatapas qechuychis, Judá runakuna, Jerusalén llaqtapi tiyakuqkuna; mana chayqa phiñakuyniy nina hina lluqsispa ruphanqa, mana pipas wañuchiyta atisqan hina, ruwasqaykichikpa mana allin kayninrayku. Willaychis Judápi, hinaspa Jerusalénpi uyarichiychis; hinaspa niychis: trompetata suyupi waqachiychis; qapariychis, huñunakuychis, hinaspa niychis: huñunakusunchik, hinaspa amparasqa llaqtakunaman yaykusunchik. Sionman señalta sayarichiychis: ayqekuychis, ama qhipayaychischu; imaraykuchus noqaqa norte lawmanta mana allintan apamusaq, hatun chinkachiynintawan. Leonqa sach’a pakakunanmanta lluqsimunñan, hinaspa nacionkunata chinkachiqpas ñanninpimñan; maypi kasqanmantan lluqsirqan suyuykita chunyachinampaq; llaqtaykikunataq usqhayllam tukuchisqa kanqaku, mana mayqan tiyaqniyoq. Jeremías 4:1–7.
But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.
Ichaqa, Señorpa Espírituyninmi Gedeonman hamurqan, hinaspan waqra putututa pukllarqan; chaymantataq Abiezer ayllum qhepanta huñukurqan. Hinallataq kachaqkunata cacharqan llapa Manasés suyuntinpi; paykunapas qhepanta huñukurqanku. Hinaspan kachaqkunata cacharqan Aserman, Zabulónman, Nefthalímanpas; paykunataq wicharqamurqanku tinkuq. Jueces 6:34, 35.