We are addressing a portion of Isaiah’s vision which begins in chapter seven and continues on to the end of chapter twelve. We are doing so for in 1850 “the Lord stretched forth his hand a second time, to gather” His remnant people. We are putting the waymarks of 1844 to 1863 in place. ‘1850’ and the second gathering is one of those waymarks.
Kunanqa Isaiaspa rikchayninmanta huk rakinta rimashanchik, chayqa qallarimun qanchis kaq kapitulumanta, hinaspa pusaq chunka iskayniyuq kaq kapitulu tukukuykama purin. Chayta ruwashanchik, imaraykuchus 1850 watapi “Señorqa makinwan huk kutita mast’arirqan, huñunaypaq” puchuq llaqtanta. Churashanchik 1844 manta 1863 watakama rikuchiq señalkunata sitionpi. ‘1850’ hinaspa iskay kaq huñunakuyninqa chay señalkunamanta hukninmi.
Once the vision of Isaiah begins in verse one of chapter seven any time an expression similar to “in that day” is a reference, it is to be placed into the established prophetic setting of chapter seven. A key to rightly dividing the vision is to understand that prophecy operates upon the principles of repeat and enlarge, and this rule is active in the vision.
Isaías qanchis kaq kapitulumanta huk ñiqin versículopi ricuy qallarisqanmanta pacha, mayqen kutichus “chay p’unchaypi” hina rimay rikurinqa, chayqa qanchis kaq kapitulumanta sayarichisqa proféticopa contextonman churana. Ricuyman allinta t’aqaypa huk hatun llaveqa kayta yachaymi: profecíaqa kutichiy hinaspa astawan hatunyachiy nisqa kamachikuykunapi llamk’an, chay kamachikuytaq kay ricuypi ruwasqa kachkan.
The various prophetic truths that are identified in the vision of Isaiah, beginning in chapter six are to be approached from the perspective that “first and foremost”, Isaiah is representing a soul that has been anointed at 9/11 to proclaim that the latter rain has arrived. In that sanctified context, chapter seven of Isaiah illustrates the very fear which was represented by the prophet in chapter six when he asked the question, ‘“how long” he would need to give the message of 9/11 to an apostate church that ‘had eyes but refused to see and ears but refused to hear’?
Isaiaspa rikchayninpi reqsichisqa imaymana profetico chiqaqkuna, soqta kaq capítuloq qallariyninmanta pacha, kay yuyaymanta qayllaykuspa qhawasqa kanan: “ñawpaqta hinallataq aswan hatunta”, Isaiasqa huk alma-ta sut’inchan, 9/11-pi hawisqa, qhepa para chayamushasqanta willakunampaq. Chay santu contexto ukhupi, Isaiaspa qanchis kaq capítulo-ninmi sut’inchan chaymanchus manchakuyta, mayqintachus profeta sut’icharqan soqta kaq capítulo-pi, tapusqanpi: “¿haykaqkamataq?” 9/11 willakuyta qonampaq huk apostata iglesia-man, mayqinchus “ñawikuna kashaspapas mana qhawayta munarqanchu, rinrikuna kashaspapas mana uyariyta munarqanchu” nisqa.
In the vision the wicked and foolish king Ahaz is the symbol of a Laodicean that will not receive the warning of the latter rain message as presented by the watchmen who confront the wicked and foolish Ahaz represented by Isaiah and his sons.
Rikch’ayninpi, mana allin, mana yuyaysapa rey Acazqa huk Laodiceayuqpa unanmi, payqa mana chaskinqachu qhipa para willakuypa waqyayta, imaynan ricch’achiqkuna churanku chay mana allin, mana yuyaysapa Acazman, Isaiaswan churin-kunawan sut’inchasqa.
9/11 arrived in the prophetic history of Daniel eleven verse forty, so when Isaiah is located at 9/11 in chapter six, he is located prophetically within verse forty of Daniel eleven, but more significantly he is located within the ‘hidden history of verse forty.’ The hidden history of verse forty began when the verse was fulfilled in 1989 with the collapse of the Soviet Union. From 1989 unto the Sunday law of verse forty-one is the ‘hidden history of verse forty’ that is unsealed by the Lion of the tribe of Judah in that very ‘hidden history.’ What this identifies in our consideration of Isaiah representing a latter rain messenger after 9/11 is that one part of the latter rain message which Isaiah is proclaiming is—Daniel eleven, verses forty-one through forty-five.
9/11 chayamurqa Daniel onceñiq chunka hukniyuq, chusku chunka versículopi willakuy proféticopa historiannimpi; chayrayku, Isaiasqa 9/11-pi tarikuspa, soqta kapituluypi, proféticamenteqa Daniel onceñiq chunka hukniyuq, chusku chunka versículopi tarikun, ichaqa aswan ancha significativotaqmi “chusku chunka versículopa pakasqa historiannimpi” tarikun. Chusku chunka versículopa pakasqa historianninqa qallarin 1989 watapi chay versículo hunt’asqa kaptin, Unión Soviética urmasqanwan. 1989 watamanta pacha, chusku chunka hukniyuq versículopa domingo ley kamaqa, “chusku chunka versículopa pakasqa historian” nisqam, Judá ayllumanta Leonmi chay kikin “pakasqa historiapi” kicharin. Kayqa reqsichin, Isaiasta qhawarisqanchikpi 9/11 qhipaman qhepa tamya willakuq hina kasqanmanta, qhepa tamya willakuymanta huk rakin Isaiaspa willakusqanqa kaymi—Daniel onceñiq chunka hukniyuq, chusku chunka hukniyuqmanta chusku chunka pichqayuq versículokama.
Standing prophetically at 9/11 Isaiah in chapter ten, is presenting a warning that the very next event to happen is the “unrighteous decree” which is the Sunday law, and is represented in verse forty-one of Daniel eleven. Isaiah’s illustration of the latter rain message is set within the ‘hidden history’ of verse forty-post 9/11. The fulfillment of verse forty in 1989 places Isaiah after 1989, at 9/11 where he is anointed with coal from off the alter. Isaiah represents a messenger whose message includes the last six verses of Daniel eleven.
Profecíap hina sayarispa, 9/11 nisqapi Isaías qanchis chunka kapítulonpi huk willakuyta rikuchin: qatiq kaq ruwayqa “mana chanin kamachikuy” kasqanta, chaymi domingo ley kasqa, hinaspa Daniel chunka hukniyuq kapítulonpi tawa chunka hukniyuq versículopi rikuchisqa kachkan. Isaíaspa qipa para willakuyninpa rikch’ayninqa versículo tawa chuncapi — 9/11 qhipa — “pakasqa historiapi” churakusqa kachkan. Versículo tawa chunkaq 1989 watapi hunt’akusqanmi Isaíasta 1989 qhipaman churayku, 9/11 nisqaman, maypichus altarmanta suq’a rumiwan hawisqa hina llank’anapaq akllasqa kachkan. Isaíasqa huk willakuqta rikuchin, paypa willakuynintaq Daniel chunka hukniyuqpa qipa suqta versículonkunaqa ukhunpi kachkan.
Isaiah states directly that he and his children are for signs and wonders. In chapter seven verse three Isaiah and his son are by the conduit from the upper pool on the highway by the fuller’s field. Isaiah is presenting the message of the latter rain which he was anointed to proclaim in chapter six, and he is standing at three symbols of the latter rain as well as with his child Shearjashub. The upper pool’s conduit is a prophetic allusion to the two pipes filled with the golden oil that Zechariah identifies and Sister White comments on so often, identify the message that comes from the conduit of the upper pool in the message of the latter rain.
Isaíasqa chiqaqta ninqa paypas wawankunapas señalkunapaq, musphaykunaqpaq kasqankuta. Qanchis ñiqin kapitulumanta kinsa ñiqin versículopi, Isaíasqa churinwan kuska kachkan hanaq qochaq yaku purichina mayumanta, ñanpi, pichaqpa chakran ladonpi. Isaíasqa qhepa tamyaq willakuyninta rikuchishan, chaytaqa soqta ñiqin kapitulumpi willakunampaq hawisqa karqan; hinaspapas sayashan qhepa tamyaq kinsa señalkunapi, chaymantapas wawan Shear-jashubwan kuska. Hanaq qochaq yaku purichina mayunqa profetiku sut’inchaymi iskay tubo-kunaman, qori aceitewan hunt’asqa kasqankuman, chaykunata Zacarías reqsichin, Hermana Whitepas achka kuti rimarin; chaykunam reqsichinku hanaq qochaq yaku purichina mayumanta hamuq willakuyninta qhepa tamyaq willakuyninpi.
Isaiah’s conduit connects with Zechariah’s two pipes, and Ellen White’s commentary ties Zechariah together with the parable of the ten virgins. Isaiah is humbled into the dust in chapter six when he sees the glory of the Lord. He agrees to carry the message represented in verse three as the message that lightens the earth with God’s glory. And he is purified with a coal off the altar and then is standing at the pool that is created by the water from the upper pool. In chapter twenty-eight Isaiah defines the latter rain message as “line upon line” and in verse three the upper pool represents several lines of prophecy.
Isaíaspa canalninmi tupan Zacaríaspa iskay tubonkunawan, hinaspataq Ellen Whitepa willakuy qillqasqanmi Zacaríasta tinkuchin chunka sipaskunapa yachasqa rimaywan. Isaíasqa uqhumanta pampakama uchuychasqa kachkan soqta kaq kapitulupe, Señorpa k’anchayninta rikuspanku. Paymi arí nin apayta chay willakuyta, kinsa kaq versículopi rikuchisqa hina, allpata Diospa k’anchayninwan qhantichiq willakuy hina. Hinaspataq altar manta huk rawray kallpawan ch’uyanchasqa kachkan, chaymantañataq sayashan hanaq estanquemanta unu paqarichisqan estanque patapi. Iskay chunka pusaqniyuq kapitulupe Isaíasqa qhipa para willakuyta sut’ichan “huk siq’i patapi huk siq’i” nispa, hinaspataq kinsa kaq versículopi hanaq estanqueqa achka profecía siq’ikunata rikuchin.
Isaiah, representing a soul at 9/11 would only be standing where the golden oil comes down from the upper pool if that soul had asked for the good way which leads to Jeremiah’s old path, which is Isaiah’s “highway (path) by the fuller’s field” where Jeremiah’s “rest” is found. Isaiah’s latter rain message is based not only upon the line of the ten virgins, Zechariah’s line of two golden pipes, Jeremiah’s line of the old path, and Isaiah is also standing at “the fuller’s field” where the Messenger of the Covenant is purifying and purging the sons of Levi as silver and gold.
Isaías, huk alma 9/11 nisqapi rikuchispa, hanaq estanquemanta uraykamuq quri aceite urmaykuna kasqanpiqa sayachkanman chay alma allin ñanta mañakusqanrayku, chay ñanmi Jeremíaspa ñawpaq ñanninta pusan, chaymi Isaíaspa “hatun ñan (ñan) fullerpa chakranpi” nisqan, maypim Jeremíaspa “samay” tarikun. Isaíaspa qhipa para willakuyninqa mana chaylla chunka sipaskunapa siq’inmanta, Zacaríaspa iskay quri tubokunapa siq’inmanta, Jeremíaspa ñawpaq ñanpa siq’inmanta hukllachu sayan, aswanpas Isaíasqa “fullerpa chakranpi” sayachkan, maypim Pacto nisqapa Kachamusqan Levípa churinkunata qollqe hina quri hinapas ch’uyanchan, pichan.
It is a very easy prophetic task to bring other lines into verse three of chapter seven. The oil of Zechariah and the ten virgins connects to Jacob’s ladder and the first two verses of Revelation for they are all addressing the communication process between God and man. Jeremiah’s old path includes the “watchman” that sound the trumpet which the wicked and foolish king Ahaz refuses to hear. That trumpet pulls all the trumpets of prophecy, as well as the prophetic watchmen into Isaiah’s “highway” where Isaiah and his son stand to convey a message to the leader of Laodicea.
Ancha sasallaqmi huk profétic ruwanakunata pusay atikun chay qanchis kaq capítuloq kimsa kaq versoman. Zacariaspa aceite-ninwan chunka sipaskunaqa Jacobpa escalera-ninman hinallataq Apocalipsispa ñawpaq iskay versokunamanmi tinkichkan, llapankutaq Dioswan runawan yachachinakuy rurayninta rimachkanku. Jeremiaspa ñawpaq ñan-ninqa “qhawariq” nisqatan hap’in, paymi wakllata waqachin; chaytaqa mana allin hinaspa mana yuyayniyuq rey Acaz manan uyariyta munanchu. Chay wakllaqa llapa profeciaq wakllankunatan aysamun, hinallataq profétic qhawariqkunatapas, Isaiaspa “hatun ñan” nisqanman, maypichus Isaias churinwan sayashanku Laodicea llaqtaq umalliqninman huk willakuyta apachinankupaq.
Isaiah and his son Shearjashub, which means “a remnant shall return” are standing together and they are illustrating the proclamation of the latter rain message that arrived at 9/11. They go to meet wicked king Ahaz and as father and son they represent a symbol of alpha and omega the primary rule of “line upon line” methodology. “Line upon line” is the rule that was typified by the Millerite “day/year” principle.
Isaías wan churin Shear-jashub, sutin nin “puchuqkuna kutimunqaku” nisqanta niq, kuska sayashanku, hinaspataq 9/11pi chayamusaq qhepa para willakuynin willakusqanta rikuchishanku. Hinaqa millay rey Acazwan tinkuq rinku, tayta-churi kasqankuraykutaq alfa omega unanchata rikuchinku, “sikiqmanta sikiqman” metodologíapa ñawpaq kamachin. “Sikiqmanta sikiqman” nisqa kamachinqa Milleritakunapa “p’unchaw/wata” principio nisqanwan unanchasqa karqan.
On August 11, 1840 a prophecy of Islam of the second woe of Revelation nine was fulfilled and the Millerite “day/year” principle was confirmed, thus empowering Miller’s prediction about 1843 that was based upon the day/year principle. On September 11, 2001 a prophecy of Islam of the third woe of Revelation nine, ten and eleven was fulfilled and the principle of alpha (8-11-1840) and omega (9/11) was confirmed as the mighty angel of Revelation eighteen descended when the great buildings of New York came down—just as the mighty angel of Revelation ten had came down on August 11, 1840 when the alpha that typified the omega was fulfilled.
1840 watapi 11 kaq killapi, Apocalipsis qelqap isqun t’aqamanta iskay ñak’ariymanta huk islammanta willakuy hunt’akúrqan, chaywanmi Millerpa “p’unchaw/wata” nisqa kamachiynin takyachisqa karqan; chayraykutaq Millerpa 1843 watamanta willakusqan, p’unchaw/wata kamachiyman sayasqa kasqan, kallpachasqa karqan. 2001 watapi septiembre killapi 11 kaq p’unchawpi, Apocalipsis qelqap isqun, chunka, chunka hukniyuq t’aqakunamanta kinsa ñak’ariymanta huk islammanta willakuy hunt’akúrqan, chaywanmi alpha (8-11-1840) hina omega (9/11) kamachiypas takyachisqa karqan, imaraykuchus Apocalipsis qelqap chunka pusayuq t’aqamanta atiyniyuq angél uraykámurqan, Nueva York llaqtaq hatun wasinkuna urmaykaptin—hinallataq Apocalipsis qelqap chunkayuq t’aqamanta atiyniyuq angél 1840 watapi agosto killapi 11 kaq p’unchawpi uraykámurqan, maypachachus omega-ta rikch’achiq alpha hunt’akúrqan chaypacha.
Not only do Isaiah and his son represent the primary principle of “line upon line,” but they represent the Elijah message which represents a message that is portrayed with the relationship of a father and his children. The Elijah message which is proclaimed just before the great and terrible day of the Lord, identifies a message that arrives just before God’s executive judgment begins. God’s executive judgments represent a period that is “the great and terrible day of the Lord.” That period begins at the Sunday law and continues on to the seven last plagues. The period begins with the Sunday law and ends with the seven last plagues. The Elijah message is therefore premised upon the principle of alpha and omega, coupled with the warning of approach of the close of probation. With the message of Elijah is also the various prophetic lines that are based upon Elijah, for Elijah, according to Jesus represented John the Baptist and both Elijah and John, according to Sister White represented William Miller, and together Elijah and John the Baptist represent both the one hundred and forty-four thousand (Elijah), and the great multitude in Revelation seven (John).
Isaías churinwan mana “línea patapi línea” nisqa hatun kamachiypa umallantaña rikuchkanku, aswanpas Elíaspa willakuyninta rikuchkanku, chay willakuyqa taytaq churin-kunawan tupachisqa kaqninwanmi rikuchisqa kachkan. Señorpa jatunman hinaspa manchayman día manaraq chayamuchkaptin willakusqa Elíaspa willakuyninqa, Diospa ejecutiva juicioynin qallariymanta manaraq asuykusqanta reqsichin. Diospa ejecutiva juicioykunaqa “Señorpa jatun hinaspa manchay día” nisqa pacha kanku. Chay pachaqa domingo kamachiywanmi qallarin, hinaspataq qhipa qanchis plaga-kamak chayan. Chay pachaqa domingo kamachiywanmi qallarin, hinaspataq qhipa qanchis plaga-kunawanmi tukukun. Chayrayku Elíaspa willakuyninqa alfa hinaspa omega kamachiypi sayarichisqam, hinaspataq gracia pacha wisq’akuypa qayllaykusqan willanawan huñusqa. Elíaspa willakuyninwan kuskataq kachkanku imaymana profético línea-kuna, Elíasmanta sayarichisqa; imaraykuchus Jesús nisqanman hina Elíasqa Juan Bautistata rikuchirqan, hinaspataq Elíaspas Juanpas, Hermana White nisqanman hina, William Millerta rikuchirqanku; chaymanta kuskachasqa Elíaswan Juan Bautistaqa rikuchkanku pachak tawa chunka tawayoq waranqa runakunata (Elías), hinaspa Apocalipsis qanchispi jatun achka runa huñunata (Juan).
Isaiah and his son are standing at the old paths, which are the foundations and they are receiving the golden oil, for they are wise virgins who are going through the purification process of the fuller that was fulfilled on October 22, 1844, typifying the Sunday law. Isaiah and the remnant who return, (for that is what his son’s Shearjashub’s name means), represent the remnant that “return” to the old paths at 9/11. The father remnant relationship, which is also the alpha and omega relationship, which is also the Elijah “hearts of the fathers and children” relationship identifies that Father Miller and his relationship to a remnant movement of the first angel was the alpha movement of Philadelphia. In the alpha movement Father Miller was identified as Elijah and John the Baptist who Jesus identified as the messenger who prepared the way for the Messenger of the Covenant. All of those prophetic fulfillments in the alpha history of the first and second angels is repeated in the history of the omega of the third angel.
Isaías chaymanta churinwan kuska ñawpaq ñankunapi sayashanku, chaykunaqa cimientokuna kanku, hinallataq qori aceiteta chaskishanku; yachaq sipaskuna kasqankurayku, fullerpa pichay ruwayninta pasashankuña, chaymi 1844 watapi octubre killapa 22 p’unchawninpi hunt’akurqa, domingo kamachikuyta rikch’achispa. Isaíasqa kutimuq puchuqkunawan kuska, (imaraykuchus churinpa sutin Shearjashub chayta niyta munan), 9/11 p’unchawpi ñawpaq ñankunaman “kutimuq” puchuqkunata rikuchin. Tayta-puchuq tinkuy, chaymantaq alfa-omega tinkuypas, chaymantaq Elíaspa “taytakunapa sonqonkuna wawakunaman, wawakunapa sonqonkuna taytakunaman” nisqa tinkuypas, yachachinmi Tayta Millerqa huk puchuq kuyuywan, ñawpaq angelpa kuyuywan, tinkisqanmanta, Filadelfiapa alfa kuyuy kasqanta. Alfa kuyuypi Tayta Millerqa Elías hina, Juan Bautista hina reqsichisqa karqa, paytam Jesús reqsicherqa ñan wakichiq kachamusqa runa hina, Pacto Qillqaqpa Kachaqninpaq ñanta wakichiqta. Tukuy chay profetapa hunt’akuyninkuna, ñawpaq kaq ñawpaqmanta iskay kaq angelkunapa alfa historiapi, kutinmi kimsay kaq angelpa omega historiapin yapamanta hunt’akun.
There are more important facts about Isaiah’s illustration in the vision, but here we are simply identifying that Isaiah is specifically identifying the various truths that make up the heart of the latter rain message of 9/11. All of these lines we have just discussed, and of course many more are located in verse three of chapter seven.
Kanchismi aswan hatun chiqaqkuna kashan Isaíaspa rikch’ayninmanta chay rikch’ariypi, ichaqa kaypiqa sapallam reqsichkashanchik, Isaíasqa sut’ita reqsichisqanta imaymana cheqaqkuna 9/11 qhepa para willakuypa sonqonta huñuchkan chaykunata. Tukuy kay siq’ikuna chayraq rimasqanchik, hinallataq achkha aswanraqpis, tarikun Qanchis p’unchaw qillqaqpa kinsa kaq versículonpi.
In verse eight prophetic truth intensifies as it identifies the key that unlocks the “hidden history of verse forty” and amazingly that key is identified within the very same verse that the beginning of both 2520-year time prophecies are marked.
Pusaq qanchisniyuq ch'askapiqa sut'inchay chiqaqa aswan kallpachakun, imaraykuchus chayqa reqsichin “tawa chunka ch'askapa pakasqa historianta kicharinan llaveta”; musphaypaqmi chay llaveqa reqsichisqa kashan kikillan chay ch'askapi, maypichus iskaynin 2520 watayuq pacha willakuypa qallariyninku señalisqa kashan.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son.
Siria suyupa umanqa Damasco llaqtam, Damasco suyupa umanqataq Rezinmi; soqta chunka pichqa watakunapi Efraínqa paqirisqa kanqa, manaña llaqtachu kananpaq. Efraín suyupa umanqa Samaria llaqtam, Samaria suyupa umanqataq Remalíaspa churinmi.
If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Mana mana iñiykunkichikchu, cheqaqmi mana sayachisqa kanqankichikchu. Isaías 7:8, 9.
Isaiah’s illustration of the latter rain message includes Moses’ “seven times,” for the sixty-five-year prophecy of verse eight identifies the starting point for both the northern and southern kingdoms of Israel’s scattering of 2520 years. In the very same verse, the key that turns the three prophetic lines of Daniel eleven verse forty’s collapse of the Soviet Union in 1989, together with verse ten of Daniel eleven, along with verse eight of Isaiah eight. With these three lines (Isaiah 8:8, Daniel 11:10, 40). The key is the “heads” of verses eight and nine. When the key of the “heads” is applied to those three parallel verses the door to the history of the Ukrainian War and soon coming World War III is unlocked. When that prophetic door is unlocked, verse eleven through sixteen of Daniel eleven are then seen to be parallel history to verse forty of Daniel eleven post 1989’s collapse of the Soviet Union. The unlocking of the “hidden history of verse forty” is a truth that is one of a select few that are identified as being unsealed in connection with the unsealing of the Revelation of Jesus Christ just before probation closes.
Isaíaspa qhawachisqan qhipa para willakuyqa Moiséspa “qanchis kuti” nisqanta hap’ikun, imaraykuchus pusaq versículopi suqta chunka phisqa watayuq profecíaqa reqsichin qallariyta iskaynin Israelpa qhantinsuyunmanta hinaspa urinsuyunmanta 2520 watakunapa ch’iqichisqa kasqankupaq. Chay kikin versículopin, llaveta tarinchik, mayqanmi muyuchin Daniel chunka hukniyuq t’aqapi tawa chunka versículopi kinsa profecía siq’ikunata, 1989 watapi Unión Soviéticapa urmachisqanwan, chaynataq Daniel chunka hukniyuq t’aqapi chunka versículowan, hinaspa Isaías pusaq t’aqapi pusaq versículowan kuska. Kay kinsa siq’ikunawan (Isaías 8:8, Daniel 11:10, 40), llaveqa pusaq hinaspa isqon versículokunapi “uma” nisqakunan. “Uma” nisqakunapa llaven chay kinsa parallel versículokunaman churakuspan, Ucrania maqanakuypa historianta hinaspa utqaylla hamuq Kinsa Kuti Mundial Maqanakuyta kicharin. Chay profético punku kicharisqa kaptinqa, Daniel chunka hukniyuq t’aqapi chunka hukniyuqmanta suqta chunka versículokama rikuchikun parallel historia hina Daniel chunka hukniyuq t’aqapi tawa chunka versículowan, 1989 watamanta qhipa Unión Soviéticapa urmachisqan qhepaman. “Tawa chunka versículopi pakasqa historia” kicharisqaqa cheqaqa, pisillamanta akllasqa cheqaqkunamanta hukninmi, mayqankunataq reqsichisqa kanku Jesucristopa Revelación nisqapa kicharisqanwan tinkuchisqa hina, gracia tiempopa wisq’aynin manaraq chayamuchkaptin.
Verse one of chapter eight of Isaiah begins with the word, “Moreover,” identifying that chapter eight is to go over the top of chapter seven. Beyond the first word being “moreover,” chapter eight verse three is tied together with verse three of chapter seven as a second witness that the two chapters are to be applied line upon line. Both verse ‘threes’ identify one of Isaiah’s sons, whose names both speak to the prophetic message within the story. Shearjashub means ‘a remnant shall return’ and Mahershalalhashbaz means ‘quick to the spoil.’ Shearjashub is first mentioned, then Mahershalalhashbaz (which is the longest name in the Bible). The alpha represented by “1” is smaller, and in this case even identified as a “remnant,” and the omega represented by “22” is larger, and is represented by the largest name in the Bible while symbolizing the Sunday law’s rapid movements.
Isaías qhapaq pusaqniyuq capitulopa huk ñiqin versículonqa qallarin “Aswanpas” nisqawanmi, chaywanmi riqsichin pusaqniyuq capitulota qanchisniyuq capitulopa hawanman risaqta. Ñawpaq simi “Aswanpas” kasqanmantapas aswan, pusaqniyuq capitulopa kinsa ñiqin versículonqa qanchisniyuq capitulopa kinsa ñiqin versículowan huñusqa kachkan iskay ñiqin testigohina, chayraykutaq iskaynin capítulokunaqa siki siki patapi churakusqa hina aplicakunanpaq. Iskaynin “kinsa” versículokunapas riqsichinku Isaíaspa huk churinta, paykunapa sutinkunataq iskayninmi willanku willakuy ukupi profétic mensajeta. Shearjashub ninqa “puchuqkuna kutimunqaku” ninmi, Mahershalalhashbaz nintaq “utqayllata qipichisqa kaptin” ninmi. Ñawpaqtaqa Shearjashubmi rimarisqa, chaymantaq Mahershalalhashbaz (Biblia ukupi aswan hatun suti kasqan). “1” nisqawan sut’ichisqa alphaqa aswan huch’uymi, kaypiqa “puchuq” nisqawanpas sut’inchasqa; “22” nisqawan sut’ichisqa omegaqa aswan hatunmi, Biblia ukupi aswan hatun sutiwan riqsichisqa kashan, chaymantaq domingo kamachikuypa utqay puriyninkunata simbólopi rikuchispa.
The alpha remnant, represented by Shearjashub is with his father Isaiah in verse three. Together they are an alpha and an omega, and they are standing in a place which is made up of three distinct references to the latter rain.
Alfa puchuqkuna, Shearjashub nisqawan rikuchisqa, kinsa kaq versículopi taytan Isaíaswan kashan. Paykuna kuskapiqa alfa hinawan omega hinawanmi kanku, hinallataq sayashanku huk cheqepi, mayqinchus qipa para-man kinsa sapaq willakuykunamanta rurasqa kashan.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Chaymi Señorqa Isaiasman nirqan: Kunan rispa tinkukuy Ahazwan, qanpas, churiyki Shearjashubwan kuska, hanaq qochapa yaku apana rumi ñanpa tukukuyninpi, t’ajsana chakrapa hatun ñanninpim. Isaias 7:3.
Isaiah is a symbol of the one hundred and forty-four thousand and in representing the call of 9/11, Isaiah is also representing the call of July 2023. At 9/11 Isaiah is a Laodicean represented by Jacob the supplanter, who was going to take Esau’s birthright as Adventism is spewed out of the mouth of the Lord, and in 2023 Isaiah represents Israel the overcomer. Isaiah represents one who was presenting God’s message who is awakened to the fact that he is a Laodicean and then has a coal purify him into a Philadelphian.
Isaíasqa pachak tawa chunka tawa waranqakunapa unanchaqninmi; chaymi 9/11 waqyakuyninta rikuchispa, Isaíasqa 2023 wata julio killapa waqyakuynintapas rikuchin. 9/11piqa Isaíasqa huk Laodiceam, Jacob qatiqnin hina rikuchisqa, payqa Esaúpa piwi kay derecho ninta qichuyta munarqa, Adventismo Señorpa siminmanta wijch’usqa kaptin; ichaqa 2023 watapi Isaíasqa atipaq Israelta rikuchin. Isaíasqa Diospa willakuyninta apachiq huk runata rikuchin, paymi rijcharin Laodicea kasqanmanta, chaymantataq huk rawraq rumiwan pichasqa kaspa huk Filadelfiaman tukupun.
“Isaiah had a wonderful view of God’s glory. He saw the manifestation of God’s power, and after beholding His majesty, a message came to him to go and do a certain work. He felt wholly unworthy for the work. What made him esteem himself unworthy? Did he think himself unworthy before he had a view of God’s glory?—No; he imagined himself in a righteous state before God; but when the glory of the Lord of hosts was revealed to him, when he beheld the inexpressible majesty of God, he said, ‘I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphim unto me, having a living coal in his hands, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ This is the work that as individuals we need to have done for us. We want the living coal from off the altar placed upon our lips. We want to hear the word spoken, ‘Thine iniquity is taken away, and thy sin purged’” Review and Herald, June 4, 1889.
“Isaíasqa Diospa glorianmanta sumaq rikuyta karqan. Payqa Diospa atiyninpa rikuchisqanta rikarqan, hinaspan hatun kayninta qawarispa, huk willakuy hamurqan payman ripunanpaq chaymanta huk llamk’ayta ruwanampaq. Payqa llapa imaynamanta chay llamk’aypaq mana allin kasqanta yuyarikurqan. Imataq payta mana allin kasqanmanta yuyachirqan? ¿Diospa glorianninta manaraq qawaspaña payqa mana allin kasqanta yuyarirqanchu?—Manan; Diospa ñawpaqenpi cheqan kasqapi kashasqanta yuyarqan; ichaqa Apu tukuy atiyniyuqpa gloriannin payman rikuchisqa kaptin, Diospa mana rimay atina hatun kayninta qawarispa, nirqan: ‘Wañusqañam; imaraykuchus noqaqa mana ch’uya simiyuq runam kani, mana ch’uya simiyuq runakunapa chawpinpin tiyani; ñawiykunawanmi qawarirqani Reyta, Apu tukuy atiyniyuqta. Chaymantataq huk serafín phawamurqan noqaman, makinkunapi kawsayuq k’asata apamuspa, altar manta tenazaswan hap’isqanta; chayta simiyman churarqan, hinaspan nirqan: Qaway, kayqa simiykita tupasqanña; huchaykiqa qichusqanñam, huchaykitaq pichasqanñam.’ Kaymi sapankama ñuqanchikpaq ruwasqa kanan llamk’ay. Munanchik altar manta kawsayuq k’asata siminchikman churasqa kananpaq. Munanchik kay simita uyarita: ‘Huchaykiqa qichusqanñam, huchaykitaq pichasqanñam’” Review and Herald, June 4, 1889.
How long in Isaiah chapter six is a symbol of 9/11 unto the Sunday law, and chapter six is a representation of 9/11. Chapters seven through nine present the message which Isaiah gave to the apostate leadership of Judah, and the illustration that takes place during the sealing time of the one hundred and forty-four thousand when the drunkards of Ephraim stumble. In the same vision Isaiah records:
Isaías qillqapa soqta kaq capitulopi “hayk’aqkama” nisqaqa 9/11manta Domingo kamachiykama huk unanchanmi, chaymanta soqta kaq capitulopis 9/11pa rikch’ayninmi. Qanchis kaqmanta isqon kaq capitulokunakamaqa Judápa apostata kamachiqninkunaman Isaías qosqan willakuyninta rikuchin, hinallataq pachak tawa chunka tawa waranqa sellasqa kashaqtin, Efraínpa machasqakuna mitk’aspa urmaykaptin, chay tiempopi pasan chay rikch’anatawan. Chaylla rikch’aynillapitaq Isaías qillqan:
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Qhawariy, ñuqa, Señorpa qoykuwasqan wawakunawan kuska, Israelpi señal-kunapaq, musphachikuyninkunapaqmi kaniku, Sion orqopi tiyaq tukuy atiyniyuq Señorpa kasqanrayku. Isaías 8:18.
Isaiah and his children are signs within the enigmas found in chapters seven through nine. Chapters seven through nine are the point of reference of the entire vision, in terms of any reference to “that day” or “that time.” Verse eighteen identifies that Isaiah and his sons are signs, and the verses that surround verse eighteen identify the period of time that the signs are to be recognized.
Isaiaspas wawankunawanpasmi señalninkuna kanchis qanchis t’aqapi iskay chunka qanchisniyuq t’aqakama tarikusqan qhapaq pakasqa yuyaykunapi. Qanchis t’aqamanta isqon t’aqakamaqa llapa rikch’aypa chiqninmi, ima rimaypas “chay p’unchaypi” utaq “chay pachapi” nisqaman kutichisqa kasqanrayku. Chunka pusaqniyuq versículomi reqsichin Isaiaspas churinkunapas señalkuna kasqanta, hinaspa chay versículota muyuriq versículokunam reqsichinku ima pacha señalkuna riqsisqa kananpaq kasqanta.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.
Chayrayku achka paykuna ukhupi mitk’akunkaku, urmaykunkaku, pakisqa kanqaku, toqllapi hap’isqa kanqaku, hinaspa apasqa kanqaku. Testimoniota watay, kamachiyta sellay yachachisqaykuna ukhupi. Ñuqataq Señorpi suyasqaq kani, paymi Jacobpa wasinmanta uyanta pakaykun; paytataq suyasqaqmi kani.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:15–18.
Qhawariy, ñoqaqa, Señor Diospa qoywasqan wawakunawan kuska, Israelpi señalkunapaq, musphaykunañiqpaqmi kashanchik Apu Tukuy Atiyniyuqmantapacha, paymi Sion urqupi tiyakun. Isaías 8:15–18.
Those who “wait upon the Lord” are represented by Isaiah and his two sons. They are those upon whom the Lord had hid “his face,” which is an attribute that those who awaken to the demands of the Leviticus twenty-six prayer, post-July 2023. They awaken to the fact that their confession must include that the Lord had walked contrary to them, which is to say that he hid his face from them.
Kikinkuna “Señorta suyakuqkuna” nisqaqa Isaiaswan iskay churinkunawanmi rikuchisqa kanku. Paykunam kanku piman Señorta “uyanta pakasqa” karqa; chayqa huk kayninmi kachkan chaykunapaq, Levitico iskay chunka suqta ñiqin mañakuypa mañakuyninkunapa kamachikusqanman rikch’akuqkunapaq, julio 2023 qhipaman. Paykunam rikch’akunku willakusqankupi yaykunanpaq kasqanta, Señorta paykunawan contrankuta purisqanta niyta; chayqa ninmi, paykunamanta uyanta pakasqanta.
To “bind up the testimony, seal the law” is the sealing of the one hundred and forty-four thousand who are contrasted with “many.” “Many” are called, but few are chosen. Many are contrasted with Isaiah and his two sons, represented as the few. The “many” are the five foolish virgins and for this reason five things happen to them, they “stumble, and fall, and be broken, and be snared, and be taken.” They stumble because they have rejected the latter rain message.
“Testimoniota watay, leytapis sellay” nisqaqa pachak tawa chunka tawa waranqa runakunapa sellakusqanmi, paykunaqa “achka” nisqakunamanta sut’inchasqa kanku. “Achka” runakunaqa waqyasukanku, ichaqa pisiykunallam akllasqa kanku. Chay “achka” runakunaqa Isaiaswan iskay churinkunawan tupachisqa kanku, paykunaqa pisiykuna hina rikuchisqa. “Achka” runakunaqa pichqa mana yuyaysapa sipaskunam, chayraykum pichqa imakuna paykunapi pasan: “mitk’akunku, urmaykunku, pakikunku, toqllaman urmakunku, hinaspa hap’isqa kanku.” Paykunaqa mitk’akunku qhepa para willakuyninta mana chaskisqankurayku.
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:11–13.
Simisqa simiwan, huk simiwanpas kay llaqtaman rimarinqa. Paykunaman nirqan: Kaymi samay, chaywan sayk’usqakunata samachinkichik; kaymi kawsarichiy. Ichaqa mana uyariyta munarqankuchu. Chayraykun Señorpa rimayninqa paykunapaq karqan kamachiy patanpi kamachiy, kamachiy patanpi kamachiy; siq’i patanpi siq’i, siq’i patanpi siq’i; kaypi aslla, chaypi aslla; hinaptin rinqaku, qhipaman urmakunku, pakikunku, toqllapi urmakunku, hinaspa hap’isqa kanku. Isaías 28:11–13.
In the sealing time of chapter eight Isaiah describes the fall of the wicked, typified by Ahaz, and he identifies the same group in verse thirteen of chapter twenty-eight. The reason they “fall” is they reject the latter rain message which was to them “line upon line” and presented by those represented as having stammering lips. The quibbling Jews at Pentecost charged the disciples with drunkenness for they could not understand the message. In their minds it was being presented by stammering lips.
Pusaq kawsaypaq capítuloq sellakusqan pacha, Isaiasqa mana alli runakunaq urmayninta willakun, Ahazwan rikch’achisqa, hinaspataq iskay chunka pusaq capítuloq chunka kimsayuq versículopi chay kikin huñusqa runakunata reqsichin. Paykunaqa “urmanaku” imaraykuchus qhipa para willakuyta mana chaskinkuchu, chayqa paykunapaq karqa “siqi patapi siqi hina”, hinaspa qallallachaq simiyuqkuna hina rikch’achisqakunaq nisqanwan qhawachisqa. Pentecostés p’unchawpi mana allinta rimar qhawarqanku judíokunaqa discípulokunata machasqa kasqankuta tumpaspa, willakuyta mana entiendesqankurayku. Yuyayninkupiqa chay willakuyqa qallallachaq simiyuqkunawan qhawachisqa kachkarqa.
In verse three of chapter seven, Isaiah the prophetic alpha to his son Shearjashub, who in turn is the omega in relation to his father, but also the alpha in the relation to his brother. As representatives of Alpha and Omega they stand where the two golden pipes from the heavenly sanctuary are creating a pool, right at the highway of Jeremiah’s old path in the field where linen gets changed from stains to pure white as the Messenger of the Covenant purifies the sons of Levi, as well as Isaiah and Shearjashub. Once there he presents wicked and foolish king Ahaz with Moses’ old path message of Leviticus twenty-six’s “seven times,” which establishes in the same verse that a “head” is a king, or the kingdom of the king, or the capital city of a kingdom.
Qanchis kaq qhapaqpi kimsayuq kaqpi, Isaiasqa willakuy profetapa alpha-ninmi churin Shearjashubpaq, paytaq kutin omega-ninmi taytanwan tupachiypi, ichaqa wawqinwan tupachiykipi alpha-ninpas kachkan. Alpha Omega nisqakunapa rantinpi hina, paykunaqa sayanku iskay qori tubo-kuna hanaq santuario-manta qucha-ta ruwachkashaqtin, chay hatun ñanpi, Jeremiaspa machu ñanñinpa patanpi, chakra ukhupi maypichus linu q’achakuna q’añu mancha-kunamanta ch’uya yuraqman tikrachisqa kanku, Pactopa Kachaqnin Leviq churinkunata, hinallataq Isaiasta Shearjashubtapas, ch’uyaqta purichishaqtin. Chayman chayaspanmi millay mana yachaq reyi Ahazman Moisespa machu ñanñinpa willakuyninta apamun, Levitico iskay chunka suqta qhapaqpa “qanchis kuti” nisqanta; chaymi kikin qhapaqpi sayachin “uma” nisqaqa rey kasqanta, utaq reypa qhapaq suyunta, utaq huk qhapaq suyupa uma llaqtanta.
That key opens the light of God’s Word so that the Ukrainian War that began in 2014 could be seen as a subject of Bible prophecy that is represented as taking place during the sealing time of the one hundred and forty-four thousand and the history of the last three presidents of the United States. The latter rain message is represented by Isaiah in chapters ten and eleven, and it describes the internal and external history of the last six verses of Daniel eleven. The first verse, verse forty, is illustrated by Isaiah in chapters six through nine, and then in chapters ten and eleven the message that was unsealed in 1989’s internal and external histories are set forth. Every major element of the latter rain message is represented in the vision.
Chay llavetaqa Diospa Siminpa k’anchayninta kicharin, hinapi 2014 watapi qallarisqa Ucranianopi Awqaqa Bibliaq profecianpa yuyaynin hina rikuchikunman karqa, chaymi rikuchisqa kashan pachapi huñt’asqa sellaykunaq tiempunpi pachak tawa chunka tawa waranqa runakunapaq, hinallataq Estados Unidos nacionpa qhipa kinsa presidentenkunapa historiankupi. Qhepa paraq willakuyninqa Isaíasmanta rikuchisqa kashan chunka kaq, chunka hukniyuq kaq kapitukunapi, chaymi Daniel chunka hukniyuq kaqpa qhipa soqta versokunapa ukhupi hawanpi historianta sut’inchan. Ñawpaq versoqa, tawa chunka kaq verso, Isaíasmanta rikuchisqa kashan soqta kaqmanta isqun kaq kapitukama, hinaspan chunka kaq, chunka hukniyuq kaq kapitukunapi 1989 watapi kichasqa karqan chay willakuyq ukhupi hawanpi historiankuna qhawachisqa kashanku. Qhepa paraq willakuyninpa llapa hatun imapas chay visiónpi rikuchisqa kashan.
The last verses of chapter ten identify the same prophetic history that the last verses of chapter eleven represent. Chapter ten is the external and eleven is the internal. In the book of Revelation, the seven churches are the internal and the seals are the external. In chapter ten’s final verses, the papal power is shaking its hand against Jerusalem in a parallel passage to the papal power coming to its end with none to help in verse forty-five of Daniel eleven.
Chunk iskay chunka t’aqapi qhipa versículokunaqa kikillan profétic historiata reqsichinku, imaynachus chunka hukniyuq t’aqapi qhipa versículokunaqa rikuchinku. Chunka t’aqaqa hawa kaqmi, chunka hukniyuq t’aqataq uku kaqmi. Apocalipsis libropi, qanchis iglesiakunaqa uku kaqmi, sellokunataq hawa kaqmi. Chunka t’aqapi qhipa versículokunapi, papal atiyniyuq kayqa Jerusalénpa contranpi makinnta chhullchhachispa kachkan, Daniel chunka hukniyuqpi tawa chunka pichqayuq versículopi, papal atiyniyuq kay yanapaqniyuq mana pipas kaptin tukukuyninman chayamushanman parallel pasajepi hina.
As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. Isaiah 10:32–34.
Chay p’unchaykama Nob llaqtapiraqmi qhipakusaq; Sion ususip urqunpa contranpi, Jerusalén lomanpa contranpi makinta kuyuchinqa. Qhawariychis, Apunchik, ejércitokunapa Apunmi sach’a ramanikunata mancharinawan k’ichurinqa; hatun sayayninnaqkunaqa kuchusqa kanqaku, hatun tukoqkunataq ñak’arichisqa kanqaku. Sach’a-sach’akunataq fierrowanmi urmachinqa, Líbanoqtaq atiyniyoq runawan urmanqa. Isaías 10:32–34.
The end of chapter ten is the close of human probation, and that is where the end of Daniel eleven also closes.
Chunk iskay chunka kapitulupa tukukuyninmi runakunapa qispichikuy p’unchayninpa wichq’akuynin, chaypim Daniel chunka hukniyuq kapitulupa tukukuyninpas wichq’akun.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Payqa hatun wasinkunata hatarichinqa iskay qochakuna chawpinpi, hatun yupaychasqa santu orqopi; ichaqa tukukuyninman chayamunqa, manataq pipas yanapanqachu. Chay pacha Michael hatarinqa, chay hatun kamachiq, llaqtaykipa churinkunapaq sayaq; hinaspa sasachakuy pacha kanqa, mana hayk’aqpas karqachu suyu kasqanmantapacha chay pachakama; chay pachataq llaqtayki qispichisqa kanqa, sapa huk libropi qelqasqa tarikusqa kaq. Daniel 11:45, 12:1.
Chapter ten begins in verse one with the “unrighteous decree” which Sister White identifies as the Sunday law.
Chunka iskay chunka qallarin huk ñiqipi “mana allin kamachikuywan”, chaytaq Hermana White sut’ita riksichin domingo p’unchaw kamachikuy hina.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.
¡Ay de aquellos que dictan decretos injustos, y de los que escriben agravios que han prescrito! Isaías 10:1.
Chapter ten begins at the Sunday law, which aligns with verse forty-one of Daniel chapter eleven, and it ends with a parallel to Michael standing up in the history of verse forty-five of Daniel eleven.
Chunka capítulo qallarin domingo p’unchay kamachiywanmi, chaymi Daniel capítulo chunka hukniyuqpa tawa chunka hukniyuq versículonwan tupaqchasqa kachkan, hinallataq tukukun Daniel chunka hukniyuqpa tawa chunka pichqayuq versículonpa historiapi Miguel sayariyninwan kaq paralelo nisqawan.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
“Huk ídolo-samana punchawmi sayarichisqa kachkan, imayna qori lantita Dura pampakunapi sayarichirqanku hinata. Hinaspa imaynatachus Babiloniaq rey Nebucodonosor kamachiyta hurqusqanman hina, llapa mana k’umuykuspa kay lantita yupaychayta munakkuqkuna wañuchisqa kananpaq, chay hinallataq huk willakuymi ruwasqa kanqa, llapa mana domingo instituciónta manchakuspa yupaychaqkuna cárcelwan wañuywan castigasqa kananpaq. Chayhinataq Señorpa sábado-nin sarusqa, chakikuna uranpi takakusqa kan. Ichaqa Señormi willarqan: ‘¡Ay paykunapaq, mana allin kamachiykunata kamachiqkunapaq, llakiyta qillqaqkunapaq, imatachus qillqaykusqankuta!’ [Isaías 10:1]. [Sofonías 1:14–18; 2:1–3, qillqasqa.]” Manuscript Releases, volumen 14, 91.
In Revelation eleven’s “great earthquake,” representing the Sunday law in verse thirteen, there are three symbols of Islam connected with the “earthquake” that shakes the earth beast of Revelation thirteen, when it speaks as a dragon. In Isaiah chapter ten, the Sunday law is represented as an “unrighteous decree” that has a “woe” pronounced upon it. In Revelation eleven’s “great earthquake” from verse thirteen through to verse eighteen Islam of the third woe is identified with four symbols of Islam and the strike it makes against the United States at the Sunday law; “And the same hour was there a great earthquake,” and “the second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded” “and the nations were angry.”
Apocalipsis chunka hukniyuqpi “hatun allpa kuyuy” nisqapi, chunka kimsayuq versículopi domingo p’unchay kamachiyta rikuchisqanpi, kinsa islam nisqapa símbolonmi “allpa kuyuywan” t’inkisqa kachkan, chaymi Apocalipsis chunka kimsayuqpi allpa uywata kuyuchin, dragón hina rimarinan p’unchaypi. Isaías chunka kaq capitulopi, domingo p’unchay kamachiyqa “mana chanin kamachiy” hina rikuchisqanmi, chaypaqtaq “ay” nisqa willakusqa kachkan. Apocalipsis chunka hukniyuqpi “hatun allpa kuyuy” nisqa, chunka kimsayuq versículomanta chunka pusaqniyuqkama, kimsa kaq “ay”manta islamqa tawa islam símbolokunawan reqsichisqanmi, hinallataq domingo p’unchay kamachiypi Estados Unidos contra ruwasqan maqanakuywan; “Chay hora kikinpitaq hatun allpa kuyuy karqan,” hinaspa “iskay kaq ayqa pasaqñam; qhawariy, kinsa kaq ayqa utqayllam hamun. Qanchis kaq angeltaq waqra-ta pukuran” “hinaspa nacionkunaqa piñakurqanku.”
Chapter ten is portraying the papal power from verse forty-one in Daniel eleven unto verse forty-five when the papacy comes to its end. Verse forty is not part of the narrative in chapter ten, for Isaiah is illustrating verse forty’s ‘hidden history’ when the latter rain message is presented to an apostate church represented by Ahaz. Chapter eleven’s conclusion is showing the deliverance from the papal power in the same history.
Chunka tawaqaqa, Daniel chunka hukniyuqpi tawa chunka hukniyuq versiculomanta pichqa chunka pichqayuq versiculokama, papal atiyninta rikuchin, maypacha papadokuna tukukuyninman chayankuchkan chaykama. Tawa chunka versiculoqa mana chunka tawaqaqa willakuyninman yaykunchu, imaraykuchus Isaíasqa chay tawa chunka versiculopa “pakasqa historianta” sut’inchashan, qhipa para willakuy sapaqchasqa iglesiaman apamusqa kaptin, Ahazwan rikuchisqa. Chunka hukniyuqpaq tukukuyninqa chay kikin historiapi papal atiymanta qespichisqa kayta rikuchishan.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:15, 16.
Hinaspan Señor Diosqa tukuy hinantin Egiptomanta lamar qallu simita chinkachinqa; atiyniyoq wayranwanmi mayuta patapi makinta kuyuchinqa, qanchis mayu rakinakunamanmi waqtanqa, ch’aki chakillawan runakunata chimpachinanpaq. Chaymantataq hatun ñan kanqa llaqtan puchuqninpaq, Asiriamanta puchuq kaqkunapaq, imaynachus Israelpaq karqa Egipto suyomanta lluqsimusqan p’unchaypi hina. Isaías 11:15, 16.
Isaiah chapter ten is the external and chapter eleven is the internal of the same history. The external and internal parallels abound in God’s Word, and these two parallel chapters represent the warning of the third angel as represented by Isaiah. The warning of the third angel has been summarized in many ways through inspiration, but a very helpful breakdown of the warning of the third angel is that it represents the events connected with the close of probation and it also emphasizes the need of personal preparation. Isaiah ten are the events, and chapter eleven in the preparation.
Isaías qanchis chunka t’aqaqa kikin historiapa hawapi kaqninmi, chunka hukniyuq t’aqaqataq ukhu kaqninmi. Hawapi kaqninwan ukhu kaqninwan Diospa Siminpiqa achka tupachisqa kanku, kay iskay paralelo t’aqakunataq Isaías nisqan hina kinsa kaq angelpa waqyay willakuyninta rikuchinku. Kinsa kaq angelpa waqyay willakuyninqa achka hinamantaña Diospa saminchayninwan pisi rimaypi huñusqa karqa, ichaqa ancha yanapaq rakiyqa kaymi: kinsa kaq angelpa waqyay willakuyninqa pruebapa tukukuyninwan tupaq ruwaykunata rikuchin, hinaspataq sapanka runapa sapaq wakichikuynin munasqanta sinchita qhawarichin. Isaías chunka t’aqaqa chay ruwaykunam, chunka hukniyuq t’aqaqataq wakichikuyninmi.
“The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.
“Probacionpa tukukuyninwan, hinaspa ñak’ariy pacha hamunanpaq wakichikuy llamk’aywan tupaq ruwaykunaqa sut’inchasqa qhawachisqa kanku. Ichaqa achka runakunaqa kay ancha allin chiqaqkunamanta mana aswan yachayniyuqchu kanku, imaynachus mana hayk’aqpas rikuchisqa kasqanman hina. Satanasqa qhawashanmi llapallan allin yuyay churasqakunata qichunaypaq, mayqinchus paykunata qispichiyman yachaysapa kanankupaq rurayman; hinaspa ñak’ariy pachaqa mana wakichisqa kaptinkum taripayanqa.
“When God sends to men warnings so important that they are represented as proclaimed by holy angels flying in the midst of heaven, He requires every person endowed with reasoning powers to heed the message. The fearful judgments denounced against the worship of the beast and his image (Revelation 14:9–11), should lead all to a diligent study of the prophecies to learn what the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn away their ears from hearing the truth and are turned unto fables. The apostle Paul declared, looking down to the last days: ‘The time will come when they will not endure sound doctrine.’ 2 Timothy 4:3. That time has fully come. The multitudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.
“Dios runakunaman ancha importante willakuykunata kachamuspan, chaykuna hanaq pacha chawpinpi phawachkaq santu angelkuna willakusqankumanhina rikuchisqa kaptin, yuyayniyuq sapa runatam chay willakuyta uyarinanpaq mañan. Manchay juiciokuna animalta hinaspa paypa lantiñanta yupaychasqamanta willasqa kashan (Apocalipsis 14:9–11), llapa runakunatam profeciakunata allinta kuskata yachaqayman pusanan, animalpa señalnin ima kasqanta yachanankupaq, hinaspa imaynatas chaskiyta qespichinankupaq. Ichaqa achka runakuna cheqaq kayta uyarinankumanta rinrinkuta tikranku, hinaspa llulla willakuykunaman muyurichisqa kanku. Apostol Pablo qhepa p’unchaykunata qhawarispa nirqan: ‘Pacha hamunqa mayp’ichus allin yachachiyta mana muchunqakuchu.’ 2 Timoteo 4:3. Chay pachaqa hunt’asqaña hamusqa. Achka achka runakunaqa Bibliapa cheqaq kayninta mana munankuchu, imaraykuchus huchasapa, kay pachata munakuq sonqopa munayninkunaman hark’akapun; hinaspa Satanásqa paykuna munasqan engañokunata qon.”
“But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or decisions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority—not one nor all of these should be regarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain ‘Thus saith the Lord’ in its support.
“Ichaqa Diosqa kay pachapi huk llaqtata kanqa, Bibliata waqaychananpaq, Bibliata sapallanta, llapa yachachikuykunaq kamachiqnin hina, llapa allinchaykunapaq takyachisqan tiyanan hina. Yachaysapa runakunaq yuyayninkuna, ciencia nisqapa hurqusqan rikch’ayninkuna, iglesiapi tantasqa consejo-kunaq iñiy siminkuna utaq kamachikuyninkuna, maychus paykuna representasqanku iglesiakuna ancha achka, chaymanta huknin hukninwan mana tinkisqa kasqankuman hina, achka runakunaq rimayninpas—manan hukninpas, nitaq llapankupas, ima religioso iñiy nisqapa ima punto-ninpaqpas chiqaq willakuq hinaqa qhawasqa kananchu, favorninpaqpas utaq contranpaqpas. Ima yachachikuyta utaq kamachikuyta chaskinanchikpaqqa, sut’i ‘Kayhinan Señor riman’ nisqata mañakunanchik tiyan chayta yanapananpaq.”
“Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the Scriptures to learn their duty for themselves. Then, by controlling the minds of these leaders, he can influence the multitudes according to his will.” The Great Controversy, 594, 595.
“Satanásqa sapa kuti runamanmi yuyaykuna qhawariyta Diospa rantinpi apayta munan. Payqa runakunata pusanchikninkuna hina obispokunaman, pastor-kunaman, teología yachachiq-kunaman qhawariyta pusarqan, kikinkupaq ruranankuta yachanankupaq Qhelqakuna mana mask’aspa. Chaymanta, kay pusariqkunapa yuyayninkunata kamachispa, payqa askha runakunata munayninman hina apayta atin.” The Great Controversy, 594, 595.
We will continue this study in the next article.
Kay yachayta qatiqpas hamuq qillqapi.