“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.
Qillqakunaq Santu Qillqapi kanmi wakin imakuna sasachakusqa entiendenapaq, chaykunataq, Pedroq rimayninman hina, mana yachasqakuna, mana takyasqa sonqoyuqkunapas, kikinkuq chinkayninpaq lluqsichinku, q’iwichinku. Kay kawsaypiqa manam atisunmanchu sapa Santu Qillqapa pasajenpa nisqanta lliwta sut’inchayta; ichaqa manam kanchu mayqin kawsaypaq ancha chaniyoq ruway cheqaq-kunapas pakasqa misteriopi phuyuchasqa qhipaykunanpaq. Diospa providencianpi tiempo chayamunqa, pacha cheqaq kay tiempoq cheqaqninwan suyaychasqa kananpaq, chaypim umakuna Paypa Espiritunwan kuyuchisqa kanqa Santu Qillqata mask’anankupaq, ayunaywanpas mañakuywanpas, t’inkiy t’inkiyta mask’aspa tariqkama, hinaspa huk t’inkiy hukwan huñusqa, hunt’asqa watasqa cadena hina tukunanpaq. Sapa hecho, alma-kunapa salvacionninwan chaylla kuska tupaq kaq, hinam ancha sut’ita rikuchisqa kanqa, ama pipas pantanampaq, amataq tutayapi purinampaq.
“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.
Imaynanchus ñawpaqman qatipashanchik profecíapa qhipa qhipanpi, kay p’unchaykunaqpaq sut’inchasqa cheqa chiqaq yachachiyqa sut’ita rikuchisqa, hinallataq sut’inchasqa kashan. Ñoqanchikqa mañakuykuchkanchik chay kusisqa atipanakuykunamanta mayqenkunataq kuska hap’ishanchik, hinallataq k’anchaymanta ñanninchikman achikyachiqmanta. Ñawpaq miraykunapi kawsarqanku runakunaqa mañakuykuqmi karqanku chay paykunaman achikyachiyta saqesqa k’anchaymanta. Yuyayninkutaqa Bibliamanta imaymana nisqakunapaqqa llamk’achirqanku, chaykunataq paykunata pruebanman churarqa. Ichaqa mana hamut’arqankuchu ñoqanchik hamut’ashanchik chiqaq yachaykunataqa. Mana mañakuykuqchu karqanku mana hap’irqankuchu chay k’anchaymanta. Paykunaqa Bibliata karqanku, imaynachus ñoqanchikpas; ichaqa kay allpaq historianninqa tukukuyninpi kaq escenakunawan tupaq sapaq chiqaq yachaykunapa kicharikuy pachaqqa qhipa miraykunallapim kashan, chay miraykunaq runankunaqa kay allpapi kawsanqaraq.
“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.
“Hatun chiqaqkunaqa kashqanku miraykunapa imaynata kawsasqankuman hina tupachisqa. Kunan pacha chiqaq, kay miray runakunapaq huk prueban kasqan, manam ñawpaq ancha karu miraykunapi runakunapaq prueban karqanchu. Sichus kunan ñuqanchisman k’anchamushan tawa kamachiypi kaq samana p’unchawmanta k’anchayqa ñawpaq pacha miraykunaman qosqa kanman karqan chayqa, Diosqa chay k’anchaymanta paykunata mañakunman karqan.” Testimonies, volumen 2, 692, 693.
New and Old
Musuq hinataq ñawpaq hinataq
“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.
“Sapa pachaspiqa kachkanmi cheqaq kaypa musuq wiñaykuy, chaymanta Diospa huk willakuynin chay miraypa runakunaman. Ñawpaq cheqaq kaykunaqa llapallanmi ancha allinmi; musuq cheqaq kayqa manam ñawpaqmanta sapaqchu, aswanqa chaypa mast’ariyninmi. Ñawpaq cheqaq kaykuna allinta entiendisqanchikraykulla musuqtaqa unanchasunchik. Cristoqa kawsarimusqan cheqaq kayta discípulonkuman kicharipayta munaspaqa, qallarin ‘Moisesmanta hinallataq llapa profetakunamantapas,’ hinaspan ‘llapa Qelqakunapi paymanta nisqa imakunata paykunaman sut’inta yachachirqan.’ Lucas 24:27. Ichaqa musuq cheqaq kaypa musuq mast’ariyninmanta lloqsispa k’anchayqa ñawpaqta hatunchan. Pipas musuqta mana chaskiq utaq qhesachaqqa, manam cheqaqtapuni ñawpaqtaqa charinchu. Paypaqqa chayqa kawsayniyuq kallpanta chinkachin hinaspan mana kawsayniyuq rikch’ayllaman tukupun.”
“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.
“Kanmi kanku kashan iñiyta hinaspa Yuraq Ñawpaq Testamentoq chiqankunata yachachiyta rimakunku, ichaqa Musuq Testamento-ta chinkachinku. Ichaqa Cristoq yachachisqankunata mana chaskispa, patriarcakuna hinaspa profetakuna rimarisqankuta mana iñisqankuta qhawachinku. ‘Moisesman iñirqankichik chayqa, Ñoqamanpas iñiwankichikman karqan; paymi Ñoqamanta qillqarqan,’ nispa Cristo rimarqan. Juan 5:46. Chayraykun paykunaq Yuraq Ñawpaq Testamentomantapas yachachisqankupeqa mana cheqaq atiyniyoqchu kachkan.”
“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.
Achka runakuna, pisiña iñisqankuta nispa hinaspa evangelio yachachisqankuta nispa, chay hina pantaypi kanku. Paykunaqa Viejo Testamento qelqasqa Qelqakunata saqerparinku, chaymanta Cristoqa nirqa: “Chaykunaqa noqamanta testificaqkuna kanku.” Juan 5:39. Ñawpaq kaqta mana chaskispaqa, cheqaqtapuni qhepaman kaqtaqa mana chaskinku; iskayninkuqa huk mana rakiy atisqa llapanmanta partenmi kanku. Mana pipas allinta Diospa leyninta rikuchiyta atinchu evangeliota mana rikuchispa, nitaq evangeliotapas leyninta mana rikuchispa. Leyqa evangelio runachisqa kasqanmi, evangelioqa leymanta sut’inchasqa kasqanmi. Leyqa saphinmi, evangelioqa misk’i asnaq t’ika hinaspa rurunmi, chaymanta paqarin.
“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.
“Machu Testamentoqa musuq Testamentoqta achkiychin, musuq Testamentoqa machu Testamentoqtataq. Sapa hukninmi Cristo pi Diospa hatun k’anchayninpa rikuchisqanmi. Iskayntinmi cheqaqkunata qhawachinku, chaykunaqa tukuy pacha musuq sunqu uku kayninchikta astawan-astawan qhawaykachanqa, chiqap munakuq maskaqpaq.” Christ’s Object Lessons, 128.
Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.
Kunan p’unchawpaq chiqaq yachachisqa nisqaqa, sut’inchasqa hina, huklla pacha p’unchawpaq “rikuchisqa chiqaq yachachisqa”mi, chayqa “sut’ita rikuchisqa hinaspa willasqa” kasqanrayku. Chay wiñay miray, maypachachus “kunan p’unchawpaq chiqaq yachachisqa” rikuchisqa kachkan, chay p’unchawpi kawsak runakunaqa chay chiqaq yachachisqata chaskinankupaq “mañakusqa hinaspa huchayuqchasqa” kanku, mana chaskispataq wañunku. “Kay miraypaq” “kunan watukuy chiqaq yachachisqa” nisqanta hunt’achiq llapan chiqaq yachachiykunaqa, “kay allpa pacha historianta tukuchiq qhipa escenakunawan” tupaq “sapaq chiqaq yachachiykunapa mast’arikuyninpi” rikuchisqam. Chiqaq yachachisqaqa, chayrayku “kunan p’unchawpaq chiqaq yachachisqapas”, Musuq Testamentoqpa unanchasqanmi Machu Testamentoqwan tupachisqa. Chiqaq yachachisqaqa iskay testigokunapa hawanpi sayachisqam, hinaspa chiqaq yachachisqaqa qallariyniyuq hinaspa tukukuyniyuqmi, cheqaqta kasqayuq hinaspa espiritualmente kasqayuqmi, ñawpaq pacha hinaspa kunan pacha kasqayuqmi, alfa hinaspa omega, ñawpaq kaq hinaspa qhipa kaq.
The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”
Ñawpaq angelpa willakuyninpa Millerita cimientonqa “machu” nisqami kachkan kimsañiqin angelpa “kunan p’unchaypa cheqaq willakuynin” nisqawan tinkisqa. Pipas “Machuta qhesachkankuqa”, “mosoqtapas hinallataqmi qhesachkanku”, iskayninkuqa mana rakisqa huk llapallanpa partenmi kasqanrayku.
“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.
“Rikurqaniqa chay willakuy apaqkunaqa ancha nesesariokasqankuta, aswanpas, maypicha imayna fanatismupas hatarimushaptin, qhawarispa hinaspa allinta qhawarispa hark’anankupaq. Satanasqa llapa ladomanta qatiykachkan, chayrayku mana payta qhawarispanchikqa, mana ñawinchikkunata kicharispa saqesqanchiktaq paypa imaymana qollqepakuykunata hinaspa toqllankunata riqsispa, hinaspa Diospa tukuy armaduranta churakuspaqa, millay runapa nina hina k’anchay flechankunaqa chayasunkumanmi. Diospa Simiypiqa achka ancha chanin cheqaqkuna kan, ichaqa kunanqa ‘kay pacha cheqaqmi’ ovejakunapa munasqan. Rikurqanimi willakuy apaqkunapa peligronpi kasqankuta, kay pacha cheqaqpa ancha importante puntokunamanta karunchakuspa, mana ovejakunata huñunaypaq nitaq almapa santu kayninta ruraypaq yanapaq temakunapi unayta tiyaykusqankuta. Kaypim Satanasqa llapa atisqanman hina ventajahkunata hap’inqa, causata dañanampaq.”
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“Ichaqa hina asuntukuna, santuario-manta, 2300 p’unchawkunawan tinkuchisqa, Diospa kamachikuyninkuna hinallataq Jesuspa iñiyninpas, sumaqta wakichisqañam ñawpa Advento kuyuyta sut’inchanankupaq hinaspa kunan kaq sayayninchista rikuchinankupaq, iskayrayaqkunapa iñiyninta takyarichinankupaq, hinaspa hatun k’anchayniyuq hamuq p’unchawkunamanta cheqaq kayta qoykunankupaq. Kaykunatam achka kuti rikurqani, chaymi kachaqkunaqa aswan hatun asuntokuna hinata qhawarispanku chaykunapi tiyarinankupaq.” Early Writings, 63.
The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.
“santuario, 2300 p’unchaykunawan, Diospa kamachikuyninkunawan, Jesuspa iñiyninwan tantasqa” nisqakunaqa llavinkunam kan “ñawpaq Advento kuyuyta” Milleritakunapaq sut’inchaypaq, chayhinataq “allinta” sut’inchaypaq “kunan kasqanchis imam kasqanta.” Pikunachus “iskayrayashanku” “ñawpaq Advento kuyuyta”manta, paykunaqa “iskayrayashanku” imachus “sumaq hamuq p’unchaypaq takyaq yachayta” qon chaytamanta. Imachus hamuq p’unchaypaq takyaq yachayta qon, chayqa ñawpaqmi.
The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.
Joel qillqaqaqa kay pacha pruebayuq chiqaq willakuy kashan. Kaytaqa askha testigokuna takyachinku. Joelqa “kunan pacha chiqaq kay” nisqaqa Profecía Espíritu-wan reqsichisqa kashan; chayqa Juan nisqanman hina Apocalipsis qillqapi, Jesuspa testimonio-ninmi.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.
Jesucristopa Revelasqanmanta, Diosmi payman qorqan kamachisqankunaman rikuchinanpaq imakunachus utqayllamanta pasanan kashaqta; hinaspan angelninwan kacharispa reqsichirqan kamachin Juanman: paymi Diospa siminmanta, Jesucristopa testimonninmanta, hinaspa llapa rikusqankunamantapas willakurqan. Apocalipsis 1:1, 2.
The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.
Juanpa “testimoniun” nisqan (mayqintachus pay “qillqarqan” nispa apaq) kimsa rakikunaqpi rikuchisqa karqan. Payqa qillqarqan “Diospa siminta”, “Jesuspa testimoniunta” hinaspa “imatachus pay rikurqan” nisqankunatapas. Apocalipsispa ñawpaq iskay versículonkunapi, Juanqa chay runata rikuchin, mayqinchus “profeciapa espiritun” qosqa karqan. Chay donqa Diospa Siminmanta huk sapaq revelacionta hap’iqmi, hinallataq Cristopa siminkunawan profetaman apasqa sapaq revelacionkunatapas hap’iqmi; (Cristo kikillanmantapas icha angel representantenkuna rayku) hinaspa chay donqa musquykuna hinaspa rikuykuna chawpinpi rikuchisqa cheqaq kaytapas hap’iqmi. Profeciapa espiritunqa Cristopa testimoniunmi, mayqintachus profetaman apasqa, hinaspa chayqa kikinta autoridadniyuqmi, imaynachus huk angel icha Cristo chay simikunata rimarqanchikman hina.
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Hinallampi ñawpaqenman urmaykurqani payta yupaychanaypaq. Hinaspa niwarqan: Ama chayta ruwaychu; noqapas qanwan kuska sirviqmi kani, Jesuspa testimoniunta hap’iq wawqeykikunawan kuska: Diosta yupaychay; imaraykuchus Jesuspa testimonionqa profeciapa espiritunmi. Apocalipsis 19:10.
Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”
Gabrielqa reqsichkan Juanwan kuska serviq kasqanta, hinaspata mana yupaychasqa kananpaqchu kasqanta. Gabrielqa hinallataq reqsichin Juanwan rikuchisqa “wauqekuna”qa “Jesuspaj testimoniunta” charisqankuta, chaymi “profecíapaj espíritu” nisqa. Juanpa rikuchisqan “wauqekuna”qa pachak tawa chunka tawa waranqa runakuna kanku, hinaspata llapa wauqekunam “profecíapaj espíritu” nisqata charinku.
“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.
“Paykunaqa tutamanta tutalla hatarispanku, Tekoa chunlla pampaman lluqsirqanku. Chayman lluqsishaspankutaq, Josafat sayarispa nirqan: Uyariwaychis, Judá llaqtayuqkuna, Jerusalén llaqtapi tiyakkuqkunapas; Señor Diosniykichispi iñiychis, chaymi takyachisqa kankichis; profetankunatapas iñiychis, chaymi allin ruwasqa kawsayman chayankichis. 2 Crónicas 20:20.”
“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
“‘Qankichis Señor Diosniykipi, chaymi sayachisqa kankichis; paypa profetankunapi qankichis, chaymi allin ruwasqa kankichis.’”
“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’
“Isaías 8:20. ‘Kamachikuyman hinaspa testimonioman; mana kay simi hina rimanku chayqa, paykunapi mana k’anchay kasqanraykun.’ Kaypi Diospa llaqtanpaq iskay qillqas churakunku: iskay condiciónkuna allin lluqsinapaq. Jehová kikin rimarisqan kamachikuy, hinaspa profeciapa espiritun, chay iskay yachaypa pukyukuna kaspa, llaqtanta tukuy imapas pasasqapi pusarinqa. Deuteronomio 4:6. ‘Kaymi qankunapa yachayniki hinaspa entiendenikichis nacionkunapa ñawpaqenpi, paykunaq ninqaku: Cheqaqtapuni, kay hatun naciónqa yachaq hinaspa entiendesqa llaqta kachkan.’”
“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.
Diospa kamachikuyninwan Profecíapa Espíritunwan kuska purinku Iglesiata pusaypaq, yuyaychaypaqpas; hinallataq mayk’aqpas Iglesia kayta riqsispan kamachikuyninta kasukusqa, chayqa profecíapa espírituqa kachqasqa karqan cheqaq kay ñanpi pusananpaq.
“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.
“Apocalipsis 12:17. ‘Hinaqaqonqa warmimanta phiñakuspa, rirqan maqanakuyta ruwanampaq chay warmipa mirayninmanta puchuqkunawan, paykunaqa Diospa kamachikuyninkunata waqaychanku, hinaspa Jesucristoq testimoniunta hap’inku.’ Kay willakuy sut’inmi reqsichin puchuq iglesiaqa Diosta reqsinqa paypa kamachikuyninpi, hinaspa profecía qosqanta kanqa. Diospa kamachikuyninman kasukuy, hinaspa profecía espiritunqa sapa kuti reqsichisqa karqan Diospa cheqaq llaqtanta, hinaspa pruebanqa aswan achka kuti kunan p’unchay rikurimuqkunapi qosqa kan.”
“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.
Jeremíaspa p’unchayninkunapi runakunaqa mana ima tapuytapas charirqakuchu Moisespa, Elíaspa, otaq Eliseopa willakuyninmanta; ichaqa Diosmanta Jeremíasman kachamusqa willakuynintaqa tapurqaku, hinaspataq saqirqaku, kallpanpas atipayninpas ususqa kama, chaymi mana huk hampiyña karqachu, aswanpas Diospa paykunata apachinanpaq prisionman.
“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.
“Chaynallataq Cristopa p’unchayninkunapipas runakuna yachakurqanku Jeremiaspa willakuynin cheqaq kasqanta, hinaspataq kikinkutaq yuyayman churarqanku ñawpaq taytakunkunapa p’unchayninkunapi kawsaspaqa paypa willakuyninta chaskisqankuman hina iñinankupaq; ichaqa chay pachallapitaq Cristopa willakuyninta qhispichirqanku, paymantaqa llapa profetakunam qelqarqanku.”
“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.
“Kimsa kaq angelpa willakuynin kay pachapi oqarimuspam, Diospa kamachikuyninta iglesiaman hunt’asqa kayninpi ch’amanwanwan rikuchinapaq, chay hinallataq profeciapa donninpas chaylla kutichisqa karqan. Kay donmi ancha reqsisqa ruwanakuyta ruwarqan kay willakuypa wiñayninpi hinallataq ñawpaqman apayninpi.
“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.
“Imasmi yuyaykunaqa kawsarqan Sagradu Qillqakunapa hamut’ayninkunamanta, hinallataq llamk’ay ruranamanta ñankunamanta, chaykunaqa atinqaku willakuyman iñiqkunapa iñiyninta kuyuchiyta hinaspa llamk’aypi t’aqanakuyman pusayta, profecíapa espiritunqa wiñaypaqmi kay kasqanta achikyachirqan. Wiñaypaqmi iñiqkunapa aylluman yuyaypi hukllayta hinaspa ruwaypi tinkunakuyta apamurqan. Sapa sasachakuypi, mayqanmi willakuypa wiñayninpi hinaspa llamk’aypa mast’arikuyninpi rikurirqan, Diospa kamachikuyninwan sayasqa kaqkuna hinaspa profecíapa Espiritupa k’anchayninman sinchita hap’ipakuqkunaqa atiparqanku, hinaspa llamk’ayqa paykunapa makinkunapi allinmi wiñarqan.” Loma Linda Messages, 33, 34.
The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.
Joel qillqaqaqa “kunan p’unchaypa chiqap yachachiy” nisqa hina sut’inchasqa kachkan Profecía Espíritupi, chaymi Juanman hina Revelación libropi Jesucristoq testimoniun kasqa. Chayqa Diospa Siminpipas chiqapta qhawarichisqa hinallataqmi. Bibliawan Profecía Espírituwan iskayninkum Joel qillqaqata qhipa p’unchaykunaman chiqapta churanku.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …
“Sapa ñawpa profetakunam paykuna pacha raykullachu rimarqanku, aswanqa ñuqanchikpaqmi rimarqanku, chayrayku profecíankuq rimariyninqa ñuqanchikpaqmi kallpanwan kachkan. ‘Kunanqa kay llapa imakunan paykunaq hawkayninpaq rikuchinakunapaqmi pasarqunku: qelqasqañataq kachkan ñuqanchikta yuyaychananpaq, ñuqanchikmanmi pacha tukukuykuna chayamun.’ 1 Corintios 10:11. ‘Manam paykunapaqchu, aswanqa ñuqanchikpaqmi sirvirqanku chay imakunata, kunan qankunaman willasqasqa kaqkunata, hanaq pachatam Espíritu Santo kachamusqanwan evangelio willaqkuna willasunkichik; chay imakunamanqa angelkunapas qhawariyta munanku.’ 1 Pedro 1:12. …”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bibliaqa kay qhepa wiñaypaq miraypaqmi tukuy qhapaq kayninkunata huñuspa hukllachasqa, watarusqataq kachkan. Ñawpa Testamentopi llapa hatun ruwaykuna, llakiywan hunt’asqa solemne ruraykuna ima, kasqankutaq, kunanpas kay qhepa p’unchaykunapi iglesiapi kutimuspam yapakamuchkan.” Selected Messages, libro 3, 338, 339.
The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.
Joelpa willakuyninqa “kallpachkasqa” kachkan “hamun” chaykunapaq “pikunamanmi kay pachapa tukukuyninkuna chayamun.” “Kallpachkasqa” nisqaqa sapa kutim “kunan p’unchaypaq chiqaq yachachiy” huk pruebam kasqanta aswan sinchita rimarin, chay pruebat mana atipaykukuqkunataq Judas hina Bibliapi runakunawanmi rikuchisqa kanku.
“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.
“Sapa yachachiy qhepanta sapakutinpis Judaspa rinrinninkunaman chayarpas mana uyarisqa urmarqan. Mayk’aqmi kunan p’unchaykunapi askha runakuna paypa puriyninta qatipakunku. Diospa leyninpa k’anchayninpi, kikillankupaq kaq runakuna mana allin kasqankuta rikunku, ichaqa mañakusqa allinchayta mana ruranku, hinaspan hucha kasqamanta huk hucha kasqaman pasaspalla purinku.”
“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.
Cristopa yachachikuyninkunaqa ñuqanchikpa pacha kawsayman, kay miraymanpas allinmi tupanku. Paymi nirqan: “Manan kaykunallapaqchu mañakuni, aswanpas mañakuni siminkuwan ñuqapi iñispaqkunapaq.” Chaylla kikin willakuymi ñuqanchikman apamun kay qhipa punchawkunapi, imaynachus Judasman apamusqa karqan hina. Chay kikin yachachikuykunata, paypa kawsayninpi mana rurayman churayta atisqanrayku, uyariq runakunaman hamun, chaywanpas kikillan pantaypi urmaykunku, huchankuta mana wikch’upusqanrayku. Review and Herald, March 17, 1891.
John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.
Juanqa, Apocalipsis qillqapi tukuypi, Diospa qhepa p’unchawkuna llaqtanta rikch’achin; Patmosman qarqosqa kasqanpitaq, domingo kamachiy sasachakuypi qatiykachasqa runakunata Juanqa sayarichin. Paymi willakun imarayku wichq’asqa kasqanta.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Ñuqa Juanmi kani, qankunapa wawqeyki hina, sasachakuypi, Jesucristoq qhapaq kayninpi, chaymanta payllapi sayakuypi ima, qankunawan kuska kaq; Patmos sutiyoq islapin karqani, Diospa siminrayku, Jesucristoq testimoniunrayku. Apocalipsis 1:9.
John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.
Juanqa qatiykacharqan Bibliamanta hinaspa Profecía Espiritumanta. ¿Imaraykutaq pachak tawa chunka tawa waranqakuna qatiykachasqa kanku Profecía Espiriturayku? Ñawpaq kaq chiqaqta profeta Joel reqsisqa, qanchis p’unchayniyuq Adventista iglesiapa apostasianta. Apóstol Pedro Pentecostés p’unchayta Joel paqareqmanta qillqasqaman hunt’akuynin kasqanta reqsichispa, chayta ruwarqan judíokuna “simikuna” rikurimuyninta atacasqankumanta kutichispa. Judíokunaqa, paykuna chay p’unchaykunapi qhepa p’unchaykunapi qanchis p’unchayniyuq Adventistakunata unanchaspa, nisqanku Pedrota hinaspa mensajeta willakuyta ruqkunataqa “machasqa” kasqankuta. Qanchis p’unchayniyuq Adventistakuna qhepa para mensajepa contranpi maqanakunqaku, imaynan judíokuna Pedro pa tiempompi ruwarqanku hina. Chayta ruwanku, imaraykuchus “kunan pacha chiqaq” qhepa para pruebayuq mensajeta willaqkunaqa “ñawpaq” cimientokuna chiqaqkunata apanku; musuq chiqaqqa sapa kuti ñawpaq chiqaq patanpi sayasqa kasqanrayku. Jeremías waqyarqan Diospa llaqtanta qhepa para tiempopi ñawpaq ñankunapi purinankupaq hinaspa ricchakuqpa waqra trompetanpa sonidonta uyarinankupaq, ichaqa paykuna mana munankuchu. Cimientopi sayasqa “ñawpaq” chiqaq mensajeyqa simbólicamente unanchasqa kashan Levítico iskay chunka suqta qillqapi “qanchis kutikama” nisqawan, mayqinchus pactopa tinkuyninta churaykun allpapaq sábado nisqapa nisqanman hina.
“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.
“Rikurqani nominal iglesiata hinaspa nominal adventistakunatapas, Judas hina, católicokunaman qhatuspaq ñuqaykuta, paykunapa influencianwan cheqaq kayman sayarinankupaq. Chaypim santos runakuna mana reqsisqa, pakasqa llaqtalla kanqaku católicokunapaq; ichaqa iglesiakuna hinaspa nominal adventistakuna, iñiyniykumanta hinaspa costumbrenchikkunamanta yachaqkuna (imaraykuchus sábado rayku cheqnikurqanku, mana atirqankuchu chayta kutichiyta), santoskunata qhatunkaku hinaspa católicokunaman willankaku runakuna hina llaqtapa institucionninkunata mana kasuqkuna; chayqa ninmi, sábadota waqaychanku hinaspa domingo-ta mana kasunkuchu.
“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.
“Hinaspan católicokunaqa protestantekunata ñawpaqman rinaqpaq kamachinqaku, hinaspataq huk kamachiyta lluqsichinqaku: pichqankunachus mana qhawarinqachu semanaq ñawpaq p’unchayninta, qanchis kaq p’unchaypa rantinpi, chaykunaqa wañuchisqa kananpaq. Hinaspan católicokunaqa, achka kasqankurayku, protestantekunapa ladoñinpi sayanqaku. Católicokunaqa atiyninkuta uywaqa rikch’ayninman qunqaku. Hinaspan protestantekunapas maman hina ñawpaqta rurasqanta ruranqaku santoikunata chinkachinankupaq. Ichaqa manaraq chay kamachiyku apamuchun utaq rurayninta rikhurichichun, santoikunaqa Diospa Siminrayku qispichisqa kanqaku.” Spalding and Magan, 1, 2.
Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.
Iskay kutin Sister Whiteqa reqsichin “iglesia nominal” nisqatawan “Adventistas nominales” nisqatawan sutichan, chaymanta sut’ita ruwan iskay “grupo nominal” nisqakunata “católicos” nisqakunamanta t’aqachispa. “Iglesia nominal” nisqapas “Adventistas nominales” nisqapas, Pedrowan Juanwan rikch’achisqa kaqkunata “cheqninakurqa” “sábado” rayku, “imaraykuchus mana atirqankuchu chayta kutichiyta.” Iglesia nominal nisqapas católicos nisqapas mana atinchu qanchis p’unchaw sábadopa cheqaq kayninta “kutichiyta”, hinaspa “Adventistas nominales” nisqakunaqa mana atinchu Levítico iskay chunka suqtayuqpi “qanchis kuti” nisqata “kutichiyta”, chayqa hallp’apa sábado kamachikuyninmi. Iglesia nominal nisqapas católicos nisqapas mana atinchu “kutichiyta” qanchis p’unchaw sábadoqa Bibliapi “cimientospi sayasqa” cheqaq yachachiy kasqanta, hinaspa “Adventistas nominales” nisqakunaqa mana atinchu “kutichiyta” Levítico iskay chunka suqtayuqpi “qanchis kuti” nisqaqa Millerita yachachiypi “cimientospi sayasqa” cheqaq kasqanta.
John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”
Patmos nisqapi Juanpa watasqa kayninqa pachak tawa chunka tawa waranqa runakunata rikuchin, paykunaqa Bibliatapas hinallataq Profecíapa Espíritu nispapas sayachinku; chaymantaq, qanchis p’unchayniyuq samana p’unchawmanta hawamanta ancha qatiykachasqa kanku, allpapaq qanchis watayuq samana watamantaq ukhumanta qatiykachasqa kanku. Chayraykun, qanchis isqon ñiqiypi Juanpa willakuynin, imarayku qatiykachasqa kasqanmanta, qhepantinpi qanchis chunka ñiqiypi samana p’unchaywan kuska hamun, ñawpaqmantapacha (“qhipamanta”) hamuq willakuywan, “hatun voz” nisqamanta, “trompeta” hina.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.
Ñuqa Juanmi, qankunapa wawqeykikuna hina, sasachakuypi kuska kaqniykikuna, Jesucristoq qhapaq suyumpi, paypa muchuywan suyaypiwan kuska kaqniykikuna, Patmos nisqa wat'a islapi karqani, Diospa siminrayku, Jesucristopa testimoniunraykuwan. Señorpa p'unchayninpi Espíritu ukhupi karqani, hinaspan qhepaymanta uyarirqani hatun kunkata, corneta hina. Apocalipsis 1:9, 10.
John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.
Juanqa rikch’arin ninakunata reqsichin, paykunaqa 9/11 p’unchaypi uyarirqanku Revelación chunka pusaqniyuq angelpa trompetan hina qapariyninta, Diospa llaqtanta waqyachkan Jeremíaspa “ñawpaq ñankuna”man kutimunankupaq. Chay hatun qapariyqa qanchis kaq trompetapa willakuyninpas karqan, mayqinchus kikinmi kinsa kaq ay.
Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.
Hermana Whiteqa qillqarqanmi nispan: “Bibliaqa kay qhipa miraypaqmi qhapaq qori qollqenkunata huñuspa, hukllachaspa watarqan.” Joelpa libronqa chay bíblico “qhapaq qori qollqekuna” ukhunmanta hukninmi, kay “qhipa p’unchaykunapi” kaq kunan chiqaq willakuy. Pentecostés p’unchaypi Pedronqa reqsichirqanmi chay pachapi hunt’akuchkan chayqa Joelpa libro kasqanta. Pedroqa, Joel hinallataq, manam aswanqa Pentecostés pachapaqchu rimarqan, astawankaqa ñuqanchikpa “pachanchikpaqmi.” Pentecostés pachaqa Cristiano Dispensaciónpaq ñawpaq tamyam karqan. Pentecostésqa Cristiano Dispensaciónpa qallariyninta señalaspan, chay hina ruwaspaqa Cristiano Dispensaciónpa tukukuynintapas rikuchin. Cristiano Dispensaciónpa tukukuyninqa qhipa tamyapa pacha kachkan, Pentecostéswan unanchasqa hina. Chayraykun Pedroqa Diospa llaqtanpa huk unanchanmi, Cristiano Dispensaciónpa tukukuyninpi kaqkunapaq; paykunaqa Santo Espíritupa ichakuynin hunt’akuyninta reqsinchik, Joelpa libronta llamk’achispa chayta ruwanankupaq.
But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.
Ichaqa Pedroqa, chunka hukniyuqkunawan kuska sayarispa, rimayninta hatarichispa, paykunata nirqan: Judea llaqtayoq runakuna, hinallataq llapa Jerusalén llaqtapi tiyaqkuna, kayta yachaychis, simiykunatataq uyariychis: kaykunaqa manam machasqachu, qankuna yuyasqaykichisman hina, p’unchaypa kimsa horañam chayraq kashan. Aswanpas kaymi profeta Joelpa nisqan karqan: Qhepa p’unchaykunapim, Dios nin, llapa aychaman Espírituyniymanta hich’amusaq; churiykichiskunañataq ususiykichiskunañataq profetisinqaku, wayna qhariykichiskunañataq rikuykunata rikunqaku, machu qhariykichiskunañataq musquykunata musqunqaku. Hinallataq chay p’unchaykunapim kamachikuqniykunaman, warmi kamachikuqniykunamanpas Espírituyniymanta hich’amusaq; paykunañataq profetisinqaku. Hanaq pachapim admiraykunata rikuchisaq, uray allpapitaq señalkunata: yawar, nina, qosñi phuyutaq. Intiqa tutayaman tukusqa kanqa, killataq yawarman tukusqa kanqa, Señorpa hatun, reqsisqa p’unchaynin manaraq chayamuchkaptin. Hinaspataq, pipas Señorpa sutinmanta qayakuqqa salvasqa kanqa. Hechos 2:14–21.
To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”
Profeciata allinta allin yachaq kayta alli rurayta munaspaka, sut’i churasqa yuyayniyoq kanan tiyan kay pachaq tukukuyninqa Qelqasqa Qhelqepi historiata willakuynin ukhupi “siq’i patapi siq’i” hina rikuchisqa kasqanmanta. Kay chiqaqwan kuskaqa kashanmi, profetakunallataq kikin Diospa llaqtanta qhepa p’unchaykunapi rikuchisqankumanta. Joelqa qhelqasqanta qhepa p’unchaykunapi churaykun, imaraykuchus “Señorpa p’unchaynin” qayllamuyta willakun.
Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.
Sionpi qipata waqachiychis, santo orqoypitaq waqyayta oqarichiychis: hallp’api llapa tiyaqkuna katkatichunku; Señorpa p’unchaynin hamushanmi, qayllaña kashanmi. Joel 2:1.
A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.
“Qipa” nisqa huk unancha hina, wakin niyninkunawan kuska, huk willakuy waqyaqta rikuchin. Unancha hinaqa qipaqa huk pacha muyuta utaq huk pachapi sayayta, utaq iskayninta kuskatapas rikuchiyta atin—imayna contextopi kasqanman hina. Qipaqa taripaytapas rikuchin. Qipakuna Raymi, Allinchasqa Kay Punchawmanta chunka punchaw ñawpaqpi, qayllamuy taripaymanta huk waqyaq karqan.
The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.
“Señorpa p’unchaynin” nisqaqa, mayqin qillqap t’aqapi maypi “Señorpa p’unchaynin” nisqa llamk’achisqa kasqanman hina, ichaqa huk pacha punkuta utaq huk pacha unayta rikuchin. “Señorpa p’unchaynin” nisqaqa qanchis qhipa plagas nisqakunawan rikuchisqa ejecutivon taripaypa unanchan kananmanmi, utaq waranqa watayuq mileniopa tukukuyninpi ejecutivon taripay kananmanmi. Mayqen kasqanpas, waqrapuqa Diospa ejecutivon taripayninta reqsichin. Chayrayku, “Señorpa p’unchaynin” nisqaqa Diospa ñak’ariy churaynin chaypi apamuykusqan punkuta utaq Diospa ñak’ariy churayninkuna apamuykusqan pachata rikuchinmanmi.
A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.
“Qina” hina “Señorpa p’unchaynin” hinaqa huk p’unchawta chaymanta huk pacha unayta ima qhawachinman, imaynachus Revelación qanchis qinakunawan capítulo pusaqpi chay isqunpi rikuchisqa qhipa historiapi huk puntoswan huk periodoswan testificasqa kashan. Joelpa “Señorpa p’unchayninta” chay “qinawan” representasqan, waqyasqa qinan phukusqa kananpaq—iskaynintaqmi kachkan: huk punto tiempopi, hinallataq huk periodo tiempopi, kayqa qallarin wañusqakunapa juicio-nin tukukuptin, kawsaqkunapa juicio-nin qallariqtin. 9/11 p’unchawpi huk qina phukusqa karqan, kawsaqkunapa juicio-nin chayamusqanta huk punto tiempopi señalaspa, hinallataq 9/11-ta kawsaqkunapa juicio-nin periodonpa qallariynin hina señalaspa.
Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.
Chayrayku, kunanpas, Señor nin: llapa sonqoykichiswan noqaman kutirikuychis, ayunaywan, waqaywan, llakikuywan ima. Sonqoykichista llik’iraychis, ama p’achaykichistachu; hinaspa Señor Diosniykichisman kutirikuychis. Payqa kuyakuq, llamp’u sonqoyuq, phiñakuyman unay unay yaykuq, ancha suma munakuyniyuqmi, hinaspa mana allin ruwaymanta llakikunmi. Pitaq yachanmanchus kutirimuspa llakikusqanta, qhepapi bendicionta saqeykunanta; Señor Diosniykichispaq mikuy haywarikuyta, upyay haywarikuytawan? Trompetata Sionpi waqachiychis, ayunuta ch’uyaqchaychis, hatun huñunakuyta waqyachiychis. Joel 2:12–15.
This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.
Kayqa iskay kaqtammi Joel kamachin waqrachata waqachinankupaq. Joelpa “waqrachankunaqa” iskayninmanta kaykanku, qanchis qhipa muchuykunapa asuykamusqan ejecutivon taripaypa waqyay willakuyninkuna hina, hinaspataq Laodiceapa wanakuyman qayakuyninpa, hinallataq gracia tiemponpa utqaylla tukukuyninpa contexto ukunpi churakusqa kanku.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Sinchita qapariy, ama llakichikuychu; kunkaykita waqra hina hatarichiy, hinaspa llaqtayman huchankuta rikuchiy, Jacobpa aylluntaq huchankunata. Isaías 58:1.
Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.
Isaías, Joel, Juan, hinaspa Pedropas, llapa kashanku qhipa p’unchaykunapi pachak tawa chunka tawa waranqakunata rikuchiqkuna; chayhinallataq Jeremíaspas, paymi reqsichin imaymanaraq waqrapa waqaynin waqyasqa kananpaq.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Kaymi ninmi Señor: Ñankunapi sayarichiy, qhawariychik, ñawpaq ñankunamanta tapuychik, maypim allin ñan kashan; chaypi puriychik, chaymanta samayta tarinkichik almankichikpaq. Ichaqa paykuna nirqaku: Mana chaypi purisunchikchu. Hinallataq qankunaman ricchakuqkunata churani, nispa: Wiyaychik waqra waqaychasqan qaparinta. Ichaqa paykuna nirqaku: Mana wiyarisunchikchu. Jeremías 6:16, 17.
The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.
Qhipa p’unchaykunapi trompeta waqachisqa karqa 9/11-pi, hinaspa chaymanta qhipaman qhepa paraqa uraykamuyta qallarisqa allin ñanta akllaspa chaypi puriqkunaman. Chay pachallanpi Revelación dieciocho nisqapi angélqa uraykamurqa.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Qhipa paraqaqa Diospa llaqtanman urmamunanmi. Huk atiyniyuq angilmi hanaq pachamanta uraykamunqa, hinaptinqa tukuy kay pachapas paypa hatun k’anchayninwan k’anchasqa kanqa.” Review and Herald, 21 de abril de 1891.
When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.
9/11 p’unchaw Nueva York llaqtapi hatun wasikuna urmachisqa kaptin, atiyniyuq angel uraykamurqan, qhipa paraqtaq qallariqta urmamurqan.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Kunanqa hamusqachu ñuqaqa willakusqayta niwaspa, New York llaqtata hatun unu wayq’un apasqa kananpaq nisqayta? Kaytaqa mana hayk’aqpas nisqachu kani. Nisqaniqa, chaypi jatun wasikuna huk pata huk pataman sayarichisqa kasqankuta qhawaspa: ‘Ancha manchay rikch’akuykunam kanqa, Señor allpata ancha sinchita chukchichinapaq hatariptin! Chaypim Apocalipsis 18:1–3 nisqanmanta simikuna hunt’akunqa’ nispa. Apocalipsispa chunka pusaqniyuq kaq tukuy capitulonqa kay allpaman hamuqkunamanta huk waqyaymi. Ichaqa mana ima sut’i k’anchayniyuqchu kani, New Yorkmanta imañataq hamunqa nisqamanta; chayllam yachani, huk p’unchaw chaypi kaq jatun wasikuna Diospa atiynin muyuchisqanwan tikrasqanwan urmachisqa kanqankuta. Qowasqa k’anchaymanta yachaniqa, tukuy pachapi chinkachiy kasqanta. Señorpa huk simillanwan, atiyniyuq kallpanpa huk llamk’ayllanwan, kay hatun rumi wasikuna urmanqaku. Chaypi rikch’akuykuna kanqa, paykunapa manchayninqa mana yuyayllawanchu atisqa.” Review and Herald, July 5, 1906.
On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.
9/11 p’unchaypi qhepa paraqa qallarisqa ch’iqchiyta, Inti p’unchay kamachikuypi hunt’asqa urmayninmanta ñawpaqta.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.
“Evangelio-pa hatun llamk’aynin manam tukunanpaqchu Diospa atiyninpa rikuchikuynin qallaripi ima hina señalasqa karqan chaymanta aswan pisilla kaspa. Profecíakuna, evangelio-paq qallaripi ñawpaq para hich’aypi hunt’asqa karqanku, chaykunaqa wakmanta hunt’asqa kanqaku qhepa para hich’aypi, tukukuyninpi. Kaypim kachkan ‘samaykuy pacha-kuna’, apostol Pedro ñawpaqman qhawarispa nisqanman hina: ‘Chayrayku wanakuychik, kutirikuychikpas, huchaykichik pichasqa kananpaq, Señorpa ñawpaqenmantapacha samaykuy pacha-kuna hamunanpaq; paytaq Jesus-ta kachamunqa.’ Hechos 3:19, 20.” The Great Controversy, 611, 612.
The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.
“Pichqachakuy pacha” nisqapa hunt’asqan tukuy llaqtapiqa kawsaq kashaqtiykim hina kan, imaraykuchus willakuyqa “wanakuychik” nisqami, wañusqa kaspaqa chaytaqa mana ruwakuy atinchikchu. “Pichqachakuy pacha” chayamun chayraqmi kawsaq almapa “huchankuna”qa “pichasqa” kayta atinman. “Pichqachakuy pacha” qallarin 9/11 p’unchaypi, chaymi kawsakkuqkunapa taripayninpa qallariyninta reqsichin. Pentecostés nisqa kaqmanta kutichisqa kan evangelio dispensiónpa tukukuyninpi. “Pichqachakuy pacha” chayamuptin, Pentecostéspi rikuchisqa kay ruwaykuna kutinmanta ruwakuyta qallarikurqan.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Suma munaywanmi suyakuni Pentecostés p’unchaypi pasasqakuna kutimunanta, chay kutipi kasqanmanta astawan hatun atiywan. Juanqa nin: ‘Rikurirqani huknin angel hanaq pachamanta uraykamusqanta, hatun atiyniyuqta; hinaptinmi kay pachaqa k’anchariq karqan paypa hatun k’anchayninwan.’ Chaymantaq, imaynan Pentecostés pacha karqan hinata, runakunaqa cheqaq kaqta uyariqanku sapaq runa kikin siminpi rimapusqanta.”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Diosqa musuq kawsayta samaykuchiyta atin llapa almapi payta cheqaq sonqowan sirviyta munakqkunaman, hinallataq altarmanta kawsayniyuq rawray nina kaspita siminkuman tupachiyta, hinaspa paypa yupaychayninwan rimayta atisqa eloquentekunaman tukuchiyta. Waranqa waranqa rimaykuna kallpachasqa kanqaku Diospa Simiyninpi admirakuypaq cheqaqkuna willakuyta rimanankupaq. Qhatiq simi paskasqa kanqa, manchakusqa runakunataq kallpachasqa kanqaku cheqaq kaymanta sinchi kallpawan testimoniota apananpaq. Señor yanapachun llaqtanta alma templonta llapa qhelliymanta pichanankupaq, hinaspa chhayna ancha qayllapi paywan tinkisqa kananankupaq, chaymanta qhepa para uraykamuqtin chaskiqnin kanankupaq.” Review and Herald, July 20, 1886.
We will continue in the next article.
Qatiq qillqapi qhepanpi kayman qatiqkusaqku.
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.
Hinaspatawanmi rimarisqa angelqa huk kuti kutimuspam, puñuymanta rikch’achisqa runahinata rikch’achiwaraq. Hinaptinmi niwarqa: ¿Imatataq rikunki? Ñoqataq nirqani: Qawarisqani, haqaypi qori lliphipi qori kandelabrota, hawanpi huk tasayuqta, hinaspataq chaypi qanchis mechankunata, chay qanchis mechankunaman qanchis tubokunata, hawanpi kaqkunaman. Hinaspataq iskay olivo sach’akuna qayllanpi kasharqa, huknin tasa pañan ladonpi, huktaq lloq’e ladonpi.
So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.
Chaymi kutichirqani, rimarispa ñuqawan rimashaq angelman, nispa: ¿Imataq kaykuna, taytay? Hinaspa ñuqawan rimashaq angel kutichiwanki, nispa: ¿Manachu yachanki imakuna kasqankuta? Ñuqataq nirqani: Mana, taytay.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.
Chaymi kutichispa rimawarqan, nispa: Kaymi Señorpa simin Zorobabelman, nispa: Mana kallpawanpas, mana atiyniyoq kaywanpas, aswanqa Ñuqa Espirituywanmi, nin Apu Señor tukuy ejercitokunapa. Zacarías 4:1–6.