We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Qhipa qillqasqaykupi tukukurqanikuqmi profético testimoniopa kimsa parallel nisqa siq’ikunata llamk’aspa, chaykuna Génesis pa chunka hukniyuqmanta iskay chunka iskayniyuq kama capitulokunapi rikuchisqa, Antiguo Testamentoq ñawpaq libronpi; Mateo, Nuevo Testamentoq ñawpaq libronpi; hinaspa Apocalipsis, Nuevo Testamentoqpas Bibliapaqpas qhipa libronpi. Génesis pa siq’inqa Abramwan rimanakuyta reqsichin, Mateo pa siq’inqa cristiano iglesiwan rimanakuyta reqsichin, Pedrota hina kunan pacha espiritual Israelpa qallariyninpa hinaspa tukukuyninpa simbolon kasqanta. Iskay siq’ikunaq chawpi versokunanqa Diospa sellonta reqsichin; Abramwanqa chayqa “circuncisión” karqan, Pedro wanñataq sutin tikrasqanm. Apocalipsispi siq’ipa chawpi versunqa chunka qanchisniyuq capítulo, chunka iskayniyuq verso.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

Chunka qhawarirqanki chay chunka waqrankunaqa chunka reykunam; manaraqmi mayqin suyu kamachiytapas chaskirqankuchu; ichaqa uywawan kuska huk hora reykuna hina atiyniyuq kayta chaskinqaku. Apocalipsis 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

Génesis y Mateo reqsichkanku Divinidadwan runa kaywan kasarakuyta, hinaspa Apocalipsis reqsichin animalwan dragónwan kasarakuyta domingo leypi. Kay kimsa siq’ikuna llapanku domingo leyman rikuchkanku, maypichus huk clase animalpa señalninta rikuchin, huktaq Diospa sellonta. Animalpa hinaspa dragónpa llullapa tupachisqan versículo chunka iskayniyuqpiqa Génesis chunka hukniyuqpi Nimrodpa torreyninmanta omega nisqa rimariymi. Chaypim llullapa pactopa religionnin taripayninta tupachirqan, hinaspa Apocalipsis chunka qanchisniyuqpi warmi q’episqa—mayqinchus Babilonia hatunmi—taripachisqa kachkan. Nimrodqa Vaticano omega-ninpaq alpha-ninmi, chayraykum papadokuyqa Babilonia hatun, omega, Nimrodpa Babelnin alpha-ninpaq.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Kay kimsa yuyayniyuqmi kay kimsa chawpi versículokunapiqa: sapa huk chawpi tʼiqsiypi churasqa testimonioqa cheqaqtapuni kimsa versículokunamanta kasqan.

This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

Kaymi rimanakuymi, qankunawan, qampa qhepa miraynikiwanpas, noqa ukhupi kananpaq, qankuna waqaychankichik: llapa qhari wawakuna qankunapurapi señalasqa kanqaku. Qankunaqa señalankichik qhari kayniykichikpa qaranta; chaymi noqawan qankunawan rimanakuypa señalnin kanqa. Pusaq p’unchayniyuq kaqmi qankunapurapi señalasqa kanan, llapa qhari wawa, qankunaq mirayninkunapi, wasipi paqarisqa kaqpas, utaq qolqewan rantikusa huk karu runamanta, mana qampa mirayniki kaspapas. Génesis 17:10–12.

And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

Hinaspanmi Jesus payta nirqan: “Kusisqan kanki, Simón Barjona; mana aycha ni yawarchu kayta qampaq rikuchisurqanki, aswanpas hanaq pacha­pi kaq Yayaymi. Noqapas qamta niyki: qamqa Pedro kanki, kay rumi patapitaq iglesiayta hatarichisaq; ukhu pacha punkunkunapas manan atipanqachu chayta atiyta. Qamtaqmi hanaq pacha qhapaq suyupa llavinkunata qosqayki; kay pachapi ima watasqaykipas hanaq pachapi watasqa kanqa; kay pachapi ima paskasqaykipas hanaq pachapi paskasqa kanqa.” Mateo 16:17–19.

And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

Hina uywa kaq, karqa, manañataq kashanñachu, payqa pusqaqninmi, qanchisniyuqmantaqmi, chinkaymanmi rin. Chay chunka waqrankuna rikusqaykiqa chunka reykunam, manaraqmi kamachiyta chaskirqankuchu; ichaqa uywawan kuska huk pisi p’unchawmi reykuna hina atiyniyuq kayta chaskinqaku. Paykunaqa huk yuyayniyuqmi kanku, atiyninkuta, kallpankutawan uywamanmi qonqaku. Apocalipsis 17:11–13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Nimrodpa ladrillunkuna hinaspa morterunwan rikuchisqa llulla pactopa willakuynin, hinaspa iglesiatawan estadotawan huñusqa llulla sisteman, torrewan llaqtawan rikuchisqa, Nimrodpa willakuyninpa omega nisqapi bestiapa imagennan rikuchisqa llulla sistemata unanchan. Kimsa siq’ikuna, kimsa chawpi punkuyuq, sapa hukninpi kimsa versículokuna, llapallanku kawsay pactomanta hinaspa wañuy pactomanta testificanku. Pachak tawa chunka tawa waranqa runakunaqa cheqaq pusaqniyuqmi, qanchisniyuqmanta kaq; papadokunaq kamachikuynintaq mana imapas hukninchu, aswan llulla rikch’ayninlla. Nimrodpa clasenninqa casarasqankupi yuyaypi hukllayniyuq kanku, pachak tawa chunka tawa waranqakunapa llulla rikch’aynin hina; paykunaqa Cristopa yuyayninwan hukllachasqa kanku. Llulla bestia, “karqan, manataq kanan kanchu,” nisqa, karqan, kanan kan, hinaspa hamunaraqmi nisqa Cristopa llulla rikch’ayninmi. Pusaq versículopi papadokunaq kamachikuyninwan rikuchisqa llullapa hunt’asqa rimayninqa nisqapi sut’inchasqa kachkan.

The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

Uywakuna riqsisqaykiqa karqanmi, kunanqa manan kanchu; mana tukukuq uku manqaraymantaq wicharimunqa, chinkaymanpas rinqa. Kay pachapi tiyaqkunataq admirakunqaku, pichqapa sutinkunapas kawsay qillqapi manaraq qillqasqa karqanchu kay pachapa qallariyninmanta pacha, uywata qhawarispa, mayqinchus karqan, manaña kanchu, ichaqa kashanraq. Apocalipsis 17:8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Jesúsqa paymi karqa, kachkan, hinaspa hamunaraqmi; papakunaq kamachikuynintaq, qanchisnmanta pusaq kaq, “karqa, mana kachkanchu, ichaqa kachkanmi” nisqa uywacha kananmi. “Huk hora” nisqaqa, amaruqwan uywachaq casarakuynin rikuchisqan, domingo kamachiymanta qallarispa historiata rikuchin, chaypi Pedrowan Abramwan rikuchisqa pachak waranqa runakuna señalta hina hanaq pachaman wicharinku, papakunaq kamachikuynin wichariq chay pachallapi.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

Ñuqaykuqa Joel qillqapi rimayta maskhashayku kay qhawariymanta: Pedroqa Pentecostés punchawpi willakusqanpi sut’incharqanmi Pentecostésmanta willakuynin Joelpa hunt’akuynin kasqanta. Kimsa pactokuna siq’ikuna, sapa hukninchikta chunka iskayniyuq kapítulokuna kaqkunapi, sapa siq’ipi chawpi kimsa versículokunaqa kikin historiata rimanku, chay historiapitaq Pedroqa Jesuswan kuska Caesarea Philippipi kasqanpi rikuchisqa kachkan; chayqa Panium sutiyuqmi, maymantataq kay pachaqa kunan pachasqapiñam chay experienciata taripananpa qayllanpi kachkan. Paniumpiqa Pedroqa Jerusalénllapitaqmi kachkarqa Pentecostéspi Espíritu hich’aykuy kasqanpi. Chunka iskayniyuq kapítulomanta kimsa siq’ikunaqa Paniumman hinallataq Pentecostésman tinkunku, maypitaq Diospa sellon Cristoq esposanman churakapun, animalpa señalnintaq Satanaspa esposanman churakapun. Joel qillqaqa reqsichinmi chunka sipaskunamanta parábulapi rikch’arichiq waqyayninta, maypitaq Laodiceapi kaq Qanchis Punchaw Adventista iglesiaqa rikch’arimun chinkasqa kasqanta yachakuspa.

The book of Joel is set within the context of four generations.

Joel qillqaqa tawa miraykunapa ukhupin churakusqa kachkan.

The word of the Lord that came to Joel the son of Pethuel.

Pethuelpa churin Joelman chaskisqa Señorpa simin.

Hear this, ye old men, and give ear, all ye inhabitants of the land.

Kayta uyariychik, machu runakuna, hinaspa uyariychik, llapa kay hallp’api tiyakuqkuna.

Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.

¿Kayqa karqan qankunapa p’unchayninkunapi, utaq taytaykichikkunapa p’unchayninkunapipas? Chaymanta wawaykichikkunaman willaychik; wawaykichikkunataq paykunaq wawaykunaman willachunku, chay wawaykunataq huk qatiq mirayman. Imatachus pallmerworm saqerqan, chayta locust mikhurqan; imatachus locust saqerqan, chayta cankerworm mikhurqan; imatachus cankerworm saqerqan, chayta caterpiller mikhurqan. Joel 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

“Machu runakuna”qa Laodiceapi kashaq Qanchis p’unchaymanta Adventista iglesiapa umalliqninkunam kanku, pachak tawa chunka tawa waranqa sellasqa kanan pacha, chay sellasqaqa Santo Espiritupa taqyasqa urmayninpi hunt’asqa kanan. “Machu runakuna”taqa Ezequiel rikuchin “ñawpaq machu runakuna” hina.

Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

Chaymi nirqan: Runaq Churin, ¿rikunkichu imakunata Israelnin wasipa machukuna tutapi ruwasqankuta, sapa huk runa siq’isqanpa ukhu cuartonkuna ukhupi? Paykunaqa ninmi: Señorqa manan qawawanchu; Señorqa kay pachata saqisqanña. Ezequiel 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

Inspiración sut’inmi niq Ezequiel qanchis ñiqi t’aqapi sellakuyqa kikin sellakuy kasqanta, Apocalipsis qanchis ñiqi t’aqapi kasqanwan. Hinallataq sut’inmi ñawpaq runakuna nisqakuna, pusaq ñiqi t’aqapi tawa aswan-aswan mana allin millay ruwaykunapi rikuchisqakuna, 25 yupaywan sut’ichisqa kasqanku. Iskay chunka pichqa “ñawpaq runakuna”, Diospa uywankunapa waqaychakuqnin kananpaq kasqakuna, intiyman k’umuykuchkan chay runakunan. Paykunan ñawpaqta juzgasqa kanankupaq. Santuario-manta kutiripakusqanku ukhupi qhawarispa, paykuna iskay mit’a chunka iskay sacerdotekunatawan hatun sacerdoteta rikuchinku. Domingo kamachiy chayamunan p’unchawpi, intiyman k’umuykunku hinaspa bestiapa señalninta chaskinku, dragónwan, bestiwan, llulla profetawan rimanakuyta qespichispa. Chay 25 runakunaqa Coré, Datán hinaspa Abirampa hatarikuyninpi 250 runakunawan unanchasqa karqanku; chaykunaqa kinsa kuti huñusqa hukllachasqanta rikuchinku, maymanchus inciensota haywarikuq 250 runakuna hukllaykunku. Chay kinsa apostasiapa umalliqkunaqa allpa siminta kicharispa millp’urqusqanrayku wañurqanku.

And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

Hinaspanmi Moisés nirqan: Kaywanmi yachankichik Señorqa kachamuwasqanta kay llapa ruwaykunata ruwanaypaq; mana kikiy yuyayniymantachu ruwarqani. Sichus kay runakuna llapa runakunapa hina wañunkuman, icha llapa runakunata hina watukusqa kanankuman chayqa, Señorqa manam kachamuwarqanchu. Ichaqa sichus Señor musuq ruwayta ruwanman, hallp’a siminta kicharispa paykunata llapa imankuwan kuska millp’urparinman, kawsasqallaraq ukhuta uraykunkuman chayqa, hinaspanmi yachankichik kay runakuna Señor contra hatarirqasqankuta.

And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

Hinaspanmi, tukuy chay simikunata rimayta tukurusqan qhepaman, paykuna ukhupi kaq allpa t’aqarikurqan. Hinallataq kay pacha siminta kicharirqan, paykunata millp’urqan, wasinkunatawan, Coré-man qatisqa llapa runakunatawan, llapa imankunatawan. Paykuna, llapa paykunaman qatisqakunapiwan kuska, kawsasqallaraq ukhu t’uquman uraykurqanku; hinaspanmi kay pacha paykunapa patanpi wichq’akurqan; chaymi huñunasqa runakunamanta chinkarqanku.

And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

Hinaspa Israel runakunam paykunapa muyuriqninpi kaqkunaqa qapariyninkumanta ayqekurqanku; nirqankum: “Pachaqa noqanchistapas ama millp’urquwanchu,” nispa. Hinaptinmi Señorpa ñawpaqenmanta nina lloqsimurqa, inciensota haywaq iskay pachak phisqa chunka qharikunatataq tukurparqa. Números 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

1888 watapi hatarirqan kutichikuyqa Korahpa, Dahanpa, Abirampa, hinallataq qosñichina q’apayta haywarirqan iskay pachak phisqa chunka qharikunap hatarikuyninwanmi rikuchisqa karqa. Iskay pachak phisqa chunka qharikunaqa huk kimsan kuti huñusqa t’aqakunawanmi hukllachasqa karqaku; chay huñuyqa Domingo kamachiykama chayan, Estados Unidos, allpa uywa, siminta kicharispa dragón hina rimashaqtin. Chay pachapin qhipa paraqa mana tupuy atina hunt’asqawan uraykuchisqa, hinaqtinmi qosñichina q’apayta haywarirqan iskay pachak phisqa chunka qharikunapas hanaq pachamanta uraykamusqa ninawan tukuchisqa karqaku. Iskay pachak phisqa chunka qharikunaqa llulla religioso sistema-ta rikuchinku, paykunaqa Domingo kamachipi qhipa param uraykuchikusqan pachapi tukuchisqa kanku. Allpapa kicharikuspan Korahpa hinallataq paywan kaqkunapa muyuriyninpi millp’usqankuña, Apocalipsis chunka hukniyuqpi kaq pachakuywanmi kikinchasqa, chaymi Estados Unidospa siminta kicharispa dragón hina rimayninta reqsichin. Hanaq pachamanta nina iskay pachak phisqa chunkaman uraykamusqanqa Carmelo urqupi Elíaspa ninanta rikuchirqan, chaypi chay llulla profetakuna wañuchisqa kashaqtin. Elíaspa nina Carmelo urqupiqa Domingo kamachiwan tupachisqam, chayrayku iskay pachak phisqa chunka qharikunaman ninaqa qhipa paramanta kaq Domingo kamachi ninam.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Yupay Willkakunapi Corahpa hatarikuyninmanta rimayqa, Josuéwan Calebwan Qespichisqa Allpapa willakuyninpa contranpi hatarikuyman proféticamente tupachisqa kashan. Chay hatarikuyqa Bibliaq “phiñachiy p’unchaynin” nisqanta rikuchin. Corahpa hatarikuyninmanta qelqasqapi nin: “qankuna yachankichikmi kay runakunaqa Señor-ta phiñachisqankuta.”

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

Yachaqkunaqa entiendenmi, hinaspa yachaqkunaqa entiendenanmi kayta: Corépa hatarikuyninpa historiantaqa churana kanan Josuépa “Tierra Prometida” willakuynin contra hatarikuy pataman. Chay hatarikuyqa Cadespi pasakurqan, hinaspa Cadespas Corépa hatarikuyninpas domingo kamachikuypi Qanchis Punchaw Adventismopa hatarikuyninmi kanku. Coréwan ishkay pachak pichqa chunka qari incienso haywarirqanku, paykunaqa Ezequiel 8pi intiyman kumuykuq iskay chunka pichqa qharikunata rikch’achirqanku. Ezequiel pusaqpi ñawpaq machu qharikunaqa tawa aswan hatun millay ruwaykunamanta tawa kaqta rikuchinku, chaykuna Jerusalénpi hunt’akunku, Diospa iglesianpa unanchan kasqanpi.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Ñawpaq millay ruwayqa envidiapa llimp’inmi; iskay kaqqa pakasqa cuartokunam; kimsa kaqqa Tammuzpaq waqaymi, chaymantataq iskay chunka phisqa qhari intiyman kumuykunku. Chaymanta, tawaqnin p’anqapi qhawaqnin pusaq kaq capítulo nisqapi rikuchisqa millay ruwaykunamanta llakikuspanku, waqaspanku ima runakuna kasqanta sut’inchan. Llakikuspanku waqaqkunataqa inti lloqsimuy llaqtamanta wichariq angelmi unanchan. Angelqa kachaqmi, hinaspa huk willakuytam rikuchin.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Intimarkamanta sellamuy sellakuy willakuyqa, inti lluqsimuymanta wayra willakuymi, Islam willakuymi. Pachak iskay chunka tawa waranqa tawa pachakniyuqkuna sellasqa kaptinku, chinkachiq angelkuna llamk’ayninkuta qallariyku, hawamanta qhawasqa profecía siq’in yachachisqan cheqllapi, maypichus “naciónpa apostasianninqa naciónpa tukukuyninwan qatiykusqa” nisqa. Manaraq taripayqa Korahwan rikch’akusqakunaman hunt’asqa kaptin, hatarikuqkunaqa Jerusalén llaqtamanta hawaman apasqaña kanku. Millay runakunaqa Jerusalénmanta hurqusqam kanku, mana allinkunaqa Jerusalénmanta ayqeqchu.

Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

Hinallataq Espírituqa oqarichiwachkarqa, hinaspan apamuwarqa Señorpa wasinpa inti lloqsiyman qhawariq inti lloqsiy punkuman. Chay punkupa punkunpi qhawarirqani iskay chunka phisqa qhari-kunata; paykunapurapi rikurirqani Azurpa churin Jaazanias-ta, hinaspa Benaíaspa churin Pelatias-ta, llaqtapa kamachiqninkunata.

Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

Chaymantataq nirqawanmi: Runa Churi, kaykunan hinaspa runakuna mana allin yuyaykunata ruranakunku, hinaspa kay llaqtapi millay yachachiyta qonakunku. Paykunan ninakunku: Manam qayllapichu kashan; wasikunata ruwasun. Kay llaqtan mankha, ñuqanchiktaq aychanchik.

Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

Chaymi, paykunapa contranpi rimay willakuyta, willakuyta rimay, runapa churin. Hinaspa Señorpa Espiritun ñoqaman urmaykamurqan, nispa: Rimay; kayhinatan Señor nin;

Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

Chaymi ninkichik, Israelpa wasin: imaraykuchus yachani yuyaynichikman hamuqkunata, sapa huknintapas. Kay llaqtapi wañuchisqaykichikta achkata mirachirqankichik, hinaspa ñanninkunatapas wañusqakunawan hunt’achirqankichik. Chayrayku Señor Dios kaynata nin: Qankuna chawpinpi churashqaykichik wañusqakuna aychanmi kanku, kay llaqtataq mankañam; ichaqa noqaqa qankunata chawpinmanta hurqusqaykichik. Espadata manchakurqankichik; hinaspa noqa espadata qankunaman apamusqaykichik, nispa Señor Dios nin. Hinaspa noqa qankunata chaypa chawpinmanta hurqusqaykichik, hinaspa huk llaqtayuq runakunapa makinman entregasqaykichik, hinaspa qankunapi juicioykunata rurasaq. Espadawanmi urmaykunkichik; Israelpa tinkuynin pampapin qankunata juzgasqaykichik, hinaspa yachankichikmi noqa Señor kasqayta. Kay llaqtaqa mana mankañaykichikchu kanqa, nitaq qankunapas chawpinpi aychachu kankichik; aswanqa Israelpa tinkuynin pampapin qankunata juzgasqaykichik. Hinaspa yachankichikmi noqa Señor kasqayta: imaraykuchus mana kamachiykunapi purirqankichikchu, nitaq juiciokunatapas rurankichikchu, aswanqa muyuriqniykichik nacionkunapa rurayninkunaman hina rurankichik.

And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

Hinaspa ñoqa willakusqaykamallataq, Benaíaspa churin Pelatías wañupun. Chaymi uyayman urmaykurqani, hinaspa hatun qapariyniywan waqyaspa nirqani: ¡Ay, Señor Dios! ¿Israelpa puchuqnin­ta tukuynintaq ruwankichu? Ezequiel 11:1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

Jerusalén llimphuchisqa kachkan domingo p’unchay kamachiypi, trigoqa cizañamanta t’aqasqa kaptin. Qharikuna 25 nisqawan rikuchisqakuna, utaq Corépa 250 ninqa, waqtaqman apasqa kanku, Jerusalénpa “lindero” nisqaman wañunankupaq. 25 nisqaqa sacerdotekuna huk semanapaq serviqninkupa yupayninmi, chaytaq 250 chunka kuti yupaywan unanchasqa kaspan, llapan pachapi iglesiata rikuchin, imaraykuchus chunkaqa llapan pachapa unanchanmi. Iglesia militante nisqaqa trigowan cizañawan hukllachasqa iglesia kasqanmi sut’inchasqa, iglesiataq triunfante nisqaqa sapa trigollamanta ruwasqa iglesiatam rikuchin.

“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

¿Manachu Diospa kawsaq iglesian? Arí, payqa iglesiata kapunmi, ichaqa chayqa wañunakuypi maqanakusqa iglesia, manataq atipaq iglesiachu. Llakikuyku pisi allin kasqankumanta wakin miembrukunapa, trigopa chawpinpi cizañakuna kasqanmanta. Jesusqa nirqanmi: “Hanaq pacha reinonqa rikch’akun runaman hina, paymi allin muhut’a tarpuran chakranpi; ichaqa runakuna puñusqankukama, awqanninqa hamuspa cizañata trigopa chawpinpi tarpuran, hinaspan ripuran…. Chaymi wasiyuqpa sirviqninakuna hamuspa nirqanku: Señor, ¿manachu allin muhut’a tarpuraranki chakraykipi? ¿Maymantataq chayqa cizañata kapun? Paymi nirqan: Huk awqaqmi kayta ruwasqa. Sirviqkunataq nirqanku: ¿Munankichu riyku hinaspa pallamuyku? Ichaqa payqa nirqan: Ama; cizañata pallaspaykichikqa, trigotapas kuskata sapichankichikman. Iskayninpas wiñachun kuska cosechakama; hinaspa cosecha p’unchawpi segador-kunata niyman: Ñawpaqta cizañata huñuychik, hinaspa q’ipikunaman wataychik rupachinapaq; trigotataq huñuychik graneroyman.”

“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

«Trigotawan qura qhullukunamanta rimaypi, rikunchik imarayku mana qhullukunata hapiqkuspalla horqonankuchu. Chayqa karqa ama trigopas qhullukunawan kuska saphichasqa horqosqa kananpaqmi. Runakuna yuyayninpas hinaspa taripayninpas ancha hatun pantaykunata ruwanmanku. Ichaqa pantay rurasqa kananmanta, huk sapa trigo raphrallapas saphichasqa horqosqa kananmantaqa, Yachachiqmi nin: “Iskayninpas kuska wiñachun cosecha kama”; chaymanta angelkunaqa qhullukunata t’aqawqankum, chinkachisqa kananpaq churakunanpaq. Iglesiasninchikkunapipas, ñawpaqman puriq cheqaq yachayta creen nispa willakuqkunapi, pantasqa hinaspa pantaypi puriqkuna kanman, trigop uraqpim qhullukuna hina; Diosqa unay-uyariqmi hinaspa paciencia-yuqmi. Payqa pantaypi puriqkunata corrigin hinaspa willan; ichaqa mana chinkachinchu chay yachachiyta pay yachachiyta munasqanta unay yachaqkunata; mana qhullukunatapas trigomanta saphichasqa horqonchu. Qhullukunapas trigopas cosecha kama kuska wiñananku; trigotaq hunt’asqa wiñayninman hinaspa wiñay-allin tukusqanman chayaspa, poqosqa kasqanrayku, sut’inchasqa t’aqasqa kanqa qhullukunamanta.»

“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

“Cristopa iglesian kay pachapi mana hunt’asqa kanqa; ichaqa Diosqa manan Iglesianta tukuchinchu mana hunt’asqa kasqanrayku. Karqanmi, kanqaraqmi yachayman mana hina zeelowan junt’asqa runakuna, paykunaqa iglesiata pichayta munanku, trigopa chawpimanta cizañata saphichayta munanku. Ichaqa Cristoqa sut’i k’anchayta qon imayna ruwanapaq pantasqa runakunawan, hinallataq iglesiapi mana tikrasqa runakunawan. Manan iglesiapa miembrokunaqa usqhaylla, kallpachasqa, phutiylla ruwaywan chinkachinankuchu pikunatapas paykuna pantasqa karakterniyoq kasqanta yuyasqankuta. Cizañaqa trigowan kuska rikurinqa; ichaqa cizañata hallmiyqa, mana Diospa churakusqan ñanman hina kaptin, aswan achka dañota ruwanman sapallanta saqeymantaqa. Señorqa cheqap tikrasqa runakunata iglesiaman pushaqtin, Satanásqa chay pachallataq mana tikrasqa runakunatapas huñun kuskanman. Cristo allin mujut’a tarpuykaptin, Satanásqa cizañata tarpuykun. Iskay ch’iqnikuq kallpakunam sapa kuti iglesiapa miembrokunapi llamk’achkan. Huk kallpaqa iglesiapa pichasqa kananpaqmi llamk’an, huktaq Diospa llaqtanta ismuchinapaqmi llamk’an.” Testimonios para los Ministros, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

Mana allin ñanman mana puriqkunaqa Jerusalén llaqtamanta hawaman apasqa kanankupaq chinkachisqa kananpaq. Paykunaqa pallay pacha tukuykunapi chinkachisqa kanku, chay pachaqa trigupas puqusqaña kashan, imaraykuchus chaypim trigo huñusqa kan iskay Pentecostés p’anqakuna kuyuchisqa t’antakunamanta ñawpaq rurukunapaq ofrenda hina. Trigupa ñawpaq rurunta pallayqa Bibliaq profecianpi sapaq yachachiymi. Triguta hinaspa kikiyakunata t’aqayqa kay kikin yachachiytam rimashan, hinaspa Cristoq achka parabolankunaqa kay ancha hatun profetico waymarkata riqsichinku.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Yapamantaqpas, kay rikch’aq yachachiykuna yachachinmi taripay qhepaman mana ima pruebakuy kasqanta. Evangelio llamk’ay tukukuptin, chaymantataq usqhaylla allinkunawan mana allinkuna chawpipi t’aqanakuy hamun, hinaspataq sapa clasepa destino-nin wiñaypaq takyasqa qhiparin.” Christ’s Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Trigo haywarikuyqa pachak tawa chunka tawa waranqakunañam, hinaspa kinsakaq angelmi trigota zizañakunamanta rakin.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Chaymantam rikurqani kimsañiqin angelta. Ñawpaqman pusakuqniy ángelqa nirqan: ‘Mancharinapaqmi simin, mancharikuypaqmi kamachikuynin. Paymi chay ángel, trigo-ta qura qhipamanmanta akllananpaq, hinaspa trigo-ta hanaq waqaychanamanpaq sellanan utaq watananpaq.’ Kaykunan llapan yuyayta, llapan qhawariyta hap’inan. Huk kutitaq reqsichisqa karqani, qispichikuypa qhipa willakuyninta chaskisqanchikta creenikukkunapaq, sapa p’unchay musuq pantaykunata chaskiqkuna utaq upyaqkuna runakunamanta t’aqasqa kayqa ancha necesitakusqanta. Rikurqani mana wayna, mana machuqa pantaypi hinaspa tutayaypi kaqkunapa tantanakusqankuman rinqankuchu. Ángelqa nirqan: ‘Yuyayqa mana allinpaq kaqkunapi amaña tiyarichunchu.’” Manuscript Releases, volumen 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

Kimsa kaq angelqa trigota sellan, hinaspataqmi trigota cizañakunamanta t’aqanpas. Kimsa kaq angelqa Domingopa kamachikuyninta rikch’achin, maypichus 25 qhari runakuna, Laodicea nisqa Qanchis p’unchaw Adventista iglesiapa umalliqninkunata rikch’achispa, Jerusalén llaqtamanta hawa-man apasqa kaspa juzgasqa kanku. Chay pachapin iglesia militanteqa iglesia triunfante-man tukupun.

“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

“Llamk'ayqa utqayllam tukukuqmi. Iglesia militante nisqapi kaqmiembrokuna, chiqap kasqankuta rikuchispa, iglesia triunfante nisqaman tukunku. Ñawpaq historiaykuta qhawarispa, kunan sayayninchikkama tukuy wiñay ñanta purisqaykuta yuyarispa, niyta atini: ¡Diosman yupaychana! Dios imata ruwasqanta qhawaspa, mancharisqa admiraciónwan hunt'asqa kachkani, hinallataq Cristo pusariqninchik kasqanpi sinchi atinikuywan. Manam imatapas qhipa p'unchaykunamanta manchakunanchikchu, mana hinaqa Señor imayna pusamusqanchikta qonqaspanchik, hinallataq ñawpaq historiaypi yachachisqanta.” General Conference Bulletin, 29 de enero de 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Trigoq ñut’upaqmanta qhariq qhura-kunapa t’aqakuywan sut’inchaska profétiko yachachiyqa Biblia-pa profecía-ninkunapi hatun yachachiymi. Cristo-pa templota pichaynenqa kay llamk’aypa rikch’ayninmi; tukukuyninqa domingo leypi chayan, chaypim rikusunchik juzgasqa kananpaq kaqkuna Jerusalénpa linderonkama apasqa wañunaykupaq.

“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

“Jesúsqa llapa runakunapa ñawpaqman willakuyninta qallarispaqa, Templotaqtaq maychus mana yupaychasqa k’illi profanaciónmanta picharqan. Hinallataqmi paypa ministerionpa qhipa rurayninkunamanta huknin karqan Templopa iskay kutin pichariynin. Chayhinaqa, kay pachata waqyaypaq qhipa ruranapiqa, iglesiakunaman iskay sut’i qayakuynikuna rurasqa kanku. Iskay kaq angelpa willakuyninqa kaymi: ‘Babilonia urmarun, urmarun, chay hatun llaqta, llapa nacionkunata qarin warmi huchanpi phiñasqa vinota upyachisqanrayku’ (Revelation 14:8). Hinaspa kimsa kaq angelpa willakuyninpa sinchi qapariyninpiqa, hanaq pachamanta huk simi uyarisqa nin: ‘Lloqsiychis paymanta, noqapa llaqtay, ama huchankunapi masikuna kananaykichispaq, ama castigonkunatapas chaskinaykichispaq. Huchankunaqa hanaq pachakama chayarunña, Diosqa mana allin rurayninkunatapas yuyarirunña’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Trigowan hinaspawan wan qullqiwan kasqan kawsan domingo kamachiy sasachakuykama, chaypi hinaspawan qichusqa kanku mana runa kallpawanchu, aswanpas kimsa kaq angelwanmi—payqa domingo kamachiyta rikuchin, ichaqa chay hinaqa qhipa para willakuynintapas, chaymanta hatun qapariyman wiñaqta. Hinaspawanqa profetakunapa testimoniunmanta huk ima kaqmi, hinallataq trigopas. Diospa kamayninqa domingo kamachiykama chayan, kimsa kaq angelmi iskay kuti templo-ta chuyañichin. Payqa 22 de octubre de 1844 p’unchawpi chuyañichirqan, iskay kaq templo chuyañichiytaq domingo kamachiymi.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Historiaq hawapi imakuna domingo leyman pusaqkunaqa ancha hatunmi iglesiay atipaqpa testimoniomninpi, imaynan zizaniakuna, trigokuna hinaspa iskay clase runakunapa watasqa kasqanku. Apocalipsispa tukukuq willakuyninkunaqa kinsa angelkunapa willakuyninmi, chaykunataq iskay clase runakunata rakin hinaspa watan; ichaqa ancha importanteqmi rikuy, Sister White nisqanman hina, chay “tukukuq willakuykunaqa” “cosechata puquchinku.” Chay tukukuq willakuy cosechata puquchiqqa qhepa para-mi, chaymi ninapas kaynin 250 qharikunata watan “chhakisqa yantakunahinata chinkachiy ninakunapaq.”

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

Juanman kichasqa karqan ancha ukhu hinallataq sonqota kuyuchiq rikch’ayninkuna iglesiapa kawsayninpi. Payqa rikurqan Diospa llaqtanpa maypi kasqanta, peligronkunata, maqanakuykunata, hinallataq tukukuyninpi qespichisqa kayninta. Paymi qillqarqan tukuypa qipa willakuykunata, kay pachapa cosechanta puquchinqakuqta, hanaq waqaychanaman apana trillokuna hina utaq chinkachiy ninaqkunapaq fascina hina. Hatun ancha importansiyuq yachachikuykuna payman revelasqa karqan, aswanpas qipa iglesiapaq, chaymanta pantasqanmanta cheqaqman kutiriqkuna yachachisqa kananpaq ñawpaqninpi kaq peligrokunamanta hinallataq maqanakuykunamanta. Mana pipas tutayaypi kananpaqchu kay pachaman imakuna hamuqmanta. The Great Controversy, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Templota pichana llasqanmantaqa, Juan Bautista rimasqan qhepata hamuq runata reqsichisqan “Dirt Brush man” nisqap rurayninwanpas rikuchisqa kachkan. Paymi Millerpa musquyninpi q’upa q’upata pichaspa urqun.

“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

“Señorqa kaymi rikuchinampaq chiqap runakunawan mana allin runakunaq chawpinpi ima hinaspa kasqanta; paypa ‘wayrachina makinpi kashan, payqa erasninta llapanmanta allinta pichanqa, trigonta taqenman huñunqa; ichaqa qaranqata mana wañuq ninawan rupachinqa.’” Review and Herald, November 8, 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

Profeta Isaías-tañqaqa Paní White-manta rimarisqa kachkan, paymi reqsichirqan 1849 watapi Señorqa makin­ta iskay kutita mast’arirqan llaqtanpa puchuqninta huñunaypaq; chaymi Isaíaspas Paní Whitepas reqsichishanku pachak tawa chunka tawa waranqa runakunapa qhipa huñuyninta. Huñuy ruwayqa ch’iqiytawan huñuytawan hap’iqmi, ñawpaq llakikuy hina rikuchisqa, chaymi pusasqa tukuyta suyakuypa tukukuyninpi huñuyman. Kay sapa huk kaqninkuna pachak tawa chunka tawa waranqapa sellasqa kayninmantaqa, sapankama Biblia willakuy qhelqapi huk sapaq willakuymi. Hawa historiata, maytan Señorqa huchata tukukuyninman apanampaq yanap’anata hina llamk’achin, Daniel 11:11-pi rikuchisqa kachkan; chay qhipa huñuypas Isaías 11:11-pi tarikukun; suyay unay tiempopa tukukuynintaq Apocalipsis 11:11-pi tarikukun; trigota qura mana allinwan rakiytaq domingo kamachikuy lawpi Ezequiel 11:11-pi tarikukun:

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

Kay llaqtam manam qamkunaq mank'anchu kanqa, nitaq qankunaqa chay ukhunpi aychachu kanqankichik; ichaqa Israelpa tinkunankuna patapi qamkunata juzgasaq. Ezequiel 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

Joelpiqa, “musuq vinon” ñawpaq machu runakunamanta pisichisqa kachkan, paykunaqa karqanku santuarioq waqaychaqninkuna kananpaq. Chay Chisi waqyasqaq willakuyninmi Joelpa musuq vinon, hinaspa domingoq kamachikuy chayamuyllapim hanaq pachamanta uraykamusqa ninapas Pentecostés p’unchaw ninawan rikuchisqa kashan. Chay ninaqa huk willakuynintam sut’ichan, chaymi musuq vino; ichaqa chayllataqmi incienso haywasqanku iskay pachak phisqa chunka qharikunata chinkachiq willakuypas. Laodicea sutiyuq Qanchis p’unchaw Adventista iglesiami domingoq kamachikuypi tukukun, chaypim ninata tupuy mana tupuyniyuqta hich’amunku, hinaspa incienso haywaq iskay pachak phisqa chunka qharikunata chinkachin; chayraykum yupaychasqankumanta llikllantaqa chinkachin.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Ichaqa p’unchaw qhaway Adventista iglesia Domingo kamachiy tiempopi cheqaq kawsayninman hina kaspaqa, Estados Unidos gobiernompa atiyninwan kallpanwanpas wichq’achinqa. Mana cheqaq kaspaqa, sutinmi chinkachispa huk sutinman tikranqa: Primer Día Adventista iglesia nisqaman, utaq huk chayman rikch’akuq sutiman. Cheqaqpas mana cheqaqpas, Ichaqa p’unchaw qhaway Adventista iglesiaqa mana Domingo kamachiymanta aswan ñawpaqman riqchu. Profético testimoniomi reqsichin Adventismoqa ñawpa ñankunapa willakuyninta 9/11-pi qhespichisqanta, chay ñawpa ñankunataq pusanku Domingo kamachiypi wichq’asqa punkuman. Iskay chunka phisqa qharikunaqa Ezequielpa pasajenpi rikuchisqa karqanku “Jaazanías Azurpa churin, Pelatías Benaíaspa churin, llaqtapa kurakkuna” nispa.

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Sutinakuykuqa Diospa llaqtanpa kayninkunata rikuchin, ichaqa aswanqa sutillam rimayllan. Jaazanías sutinqa ninmi: Dios uyarin, hinaspa payqa Azurpa churinmi, chay sutitaq ninmi yanapay hinaspa amachay. Hermana White ninmi iskay chunka phisqa qharikunaqa waqaychaqkuna kananpaq kasqankuta, “Azur” nisqapi rikuchisqa hina. Churinqa Diosta “uyarin” nispa willakun, ichaqa payqa chay kastam, qhawaspaqa mana qhawanchu, uyarispaqa mana uyarinchu. Pelatías sutinqa ninmi Diosmanta qispichisqa, hinaspa taytan “Benaía” sutinqa ninmi Dios hatarichisqa utaq ruwasqa. Ezequiel waqyay willakuyninta tukukuptin Pelatías wañupurqan.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

Kay llaqtaqa manam qankunapa mankachu kanqa, nitaq qankunaqa chawpinpi aychachu kankichik; aswanpas qankunataqa Israelpa linderonpi juzgasaq: hinaspan yachankichik noqa Señor kasqayta: imaraykuchus manam purirqankichikchu estatutoykunapi, nitaq juzgamientoykunata rurankichikchu, aswanpas muyuriqniykichik mana judío runakunapa costumbrenkuman hina rurankichik. Hinaspan pasaqmi, noqa profetizasqaykama, Benaíahpa churin Pelatías wañupun. Chaymi uyayman urmaykurqani, hatun qaparwan waqyaspa nirqani: ¡Ay, Señor Dios! ¿Israelpa puchuqninmanta tukuyta tukuchinkichu? Ezequiel 11:11–13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelatías wañupurqan Ezequielpa sinchita qaparikuyninpi. Trigoka wañupurqan callepi 18 julio 2020 watapi, Apocalipsis chunka hukniyoq nisqapa hunt’akuyninman hina. Trigokunaqa Moiséswan Elíaswanmi kanku, Diospa Siminpa ñawpaq qellqaqninta, hinaspa hamunanpaq Elíasmanta prometisqaqa, Antiguo Testamentoq qhipa rimayninmi. Alfa hinaspa Omegaqa Sodomapa Egiptopa callepin wañuchisqa kanku, ichaqa 2024 watapi kawsarichisqa kanku, Apocalipsis 11:11 nisqapi rikuchisqa hina. Wañusqa kasqankukamaqa, Sodoma hinaspa Egipto kusikurqanku. Ezequielqa Pelatíaspa wañuyninta churaykun puchuqkunapa tiempollanpi, kaynata nispa: “¡Ay, Señor Dios! ¿Israelpa puchuqnintachu tukuyta chinkachinki?” Sodomaqa, Isaías nisqanman hina, puchuqkunapa tiempollanpi Séptimo Día Adventista iglesiam.

Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

Uyarikuy, hanaq pacha; uyariway, kay pacha: Señormi rimarqan, wawakunata wiñachirqani, hatunyachirqani, paykunataq contraypi hatarirqanku. Wakaqa reqsinmi dueño-ninta, asnuqa reqsinmi patrónninpa mikhuna manka-ninta; Israelqa manam reqsichu, llaqtayqa manam yuyarinchu.

Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

Ay huchayniyuq nación, mana allin ruwaykunawan qipichasqa llaqta, mana allin ruwaqkunaq miraynin, wañuchiq wawakuna: paykunaqa Señor-ta saqirqanku, Israel-pa Santo-ninta phiñasirqanku, qhepaman kutirqunku. ¿Imaraykutaq aswanraq maqasqa kayta munankichik? Aswan-aswanraqmi hatarinkichik. Lliw umaykichik onqosqan, lliw sonqoykichik pisi kallpayuq. Chaki sapanmanta umakama mana ima allinkayninpas kanchu; aswanqa k’iriykuna, takaykuna, ismusqa ch’iqnikuna. Mana wisqasqachu, mana watasqachu, mana aswan hampi wirawan llamp’uchisqachu. Suyuykichikqa ch’usaqyachisqa kashan, llaqtaykichikkunata nina ruphasqan; hallp’aykichiktaq, ñawpaqniykichikpi, huk law runakuna mikhurqunku, ch’usaqyachisqataq kashan, huk law runakuna urmachisqan hina. Sión-pa ususinña saqisqa kashan uvas chakrapi chukllahina, pepino huertapi samana wasihina, muyurisqa llaqtahina.

Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

Sichus Apu kamachiqqa huk ancha pisilla puchuqta ñuqanchikman saqiwanchikmanchu karqan chayqa, Sodomahinam kashwan karqan, Gomorrahinataq rikch’akushwan karqan. Uyarisiychis Señorpa siminta, Sodomapa kamachiqninkuna; uyariychis Diosninchikpa kamachikuyninta, Gomorrah llaqtapa runakuna. Isaías 1:2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

Moiseswan Eliaswan wañuchisqa kanku Sodomapiwan Egiptopi puchuq runakunapa pacha hinapi. Egiptoqa qhellichasqa kamachiy yachaypa unanchaqninmi, Sodomataq qhellichasqa iglesiapa kamachiy yachaypa unanchaqninmi. Pelatias, Benaiapa churin, wañun Domingo kamachikuypi, chayta Isaiasqa tupachin Bibliapi kashqan phiñasichiy p’unchaywan, mayqinchus 1863 kashan, utaq Domingo kamachikuy. Pelatias, Benaiapa churin, rikuchin llulla rikch’akuyninta paykunamanta cheqaqtapuni Diospa Siminta uyariqkunapa. Puchuq runakunapa pachapi, Moiseswan Eliaswan nisqakunawan sut’ichasqa runakuna wañuchisqa kanku, chaymanta kawsarichisqa. Chay kawsarimuq qallariyqa qallarin karqan huk qapariywan chunkaq sach’api 2023 watapa julio killapi. 2024 watamanta pacha trigowan qura-kura t’aqanakuy tukukuqninqa ñam purishan.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Domingokuna kamachikuypi, Qanchis p’unchaw samana punchawpi Adventista iglesiaqa yachankaqa chinkasqa kasqankuta.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

Kay llaqtamqa manam qankachu mankata, nitaq qankunaqa manam kanqachu aycha chaupimpi; ichaqa noqaqa juzgasqayki Israelpa linderonpi: hinaspan yachankichik noqam Señor kani nispa: imaraykuchus manam purirqankichikchu estatutoykunapi, nitaq juzgamientoykunatapas ruwarqankichikchu, aswanpas muyuriqniykichik gentilkunapa rurayninkunaman hinam ruwarqankichik. Hinaspan pasarakurqan, noqaqa profetizashaqtiy, Benaíapa churin Pelatías wañurqan. Ezequiel 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Pelatíaspa wañuynin, sutinpa nin “Diosmanta qespichisqa”, kay contexto-pi nin wañuyman entregasqa kasqanta, chay kikin pachallapi chunka hukniyuq hora llamkaqkunaqa Daniel 11, versículo 41 nisqapi norte rey-pa makinmanta qespichisqa kasqankuman hina. Pelatíasqa Domingo ley-pi norte rey-pa makinmanmi entregasqa. Pelatías, Benaíaspa churin, mayqen sutinqa nin “imatachus Dios sayarichisqan.” Chay kikin pachapi, maypichus Dios yapamanta huk templota sayarichin, Domingo ley-pi iglesiata atipaqta oqarinapaq, Pelatíaswan rikch’akusqakunaqa wañuymanmi entregasqa kanku, imaraykuchus ñawpaq ch’usaq chiqakunata yapamanta hatarichiy llamk’aypi mana ruwaspa, paykunallapaqmi Tobíaspa aya p’ampanan wasinta hatarichkarqanku. Pelatíasqa Isaiaspa umanmanta chakin kama, huchawan hunt’asqa llapan cuerpota rikch’achin. Chay cuerpoqa Laodicea Séptimo Día Adventista iglesiami, tawa miraykunapa tukuyninpi, wiñay wiñayman mirasqa hatun wakllikuy tukukuyninpi, mayintaq Isaiasqa wichariq wakllikuy hina rimarin nispa: “astawan astawan hatarinkichik wakllikuyman.” Qhipa pruebay ch’uyanchay ruwaypi, mayqanmi 2024 watapi qallarin, trigokunaqa kimsa p’unchay kuskan wañusqa kanku, chaymanta kawsarimunku; chaypim yachankaku Señorqa Dios kasqanta.

Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

Chayrayku willakuyta rimay, hinaspa paykunaman niy: Kayhinam Señor Dios nin: Qhawariychik, llaqtay runakuna, qamkunapa p'ampasqaykichikpa uchkunkunata kicharisaq, hinaspa p'ampasqaykichikmanta lluqsimuchisqaykichik, Israel suyuman apamusqaykichik. Hinaqtin yachankichik ñoqa Señor kasqayta, p'ampasqaykichikpa uchkunkunata kicharispa, llaqtay runakuna, hinaspa p'ampasqaykichikmanta lluqsichimuspa. Espirituyta qamkunapi churasaq, hinaspa kawsankichik, kikiykichikpa allp'aykichikpitaq churaykusqaykichik. Chaymantaqa yachankichik ñoqa Señor kaspa chayta rimarisqayta, hinaspa hunt'asqayta, nin Señor. Ezequiel 37:12–14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Domingo ley nisqapi 25 runakunawan rikuchisqa llulla sacerdocioqa chaypim yachanqaku Señormi Dios kasqanta. Trigokunaqa 2024 watapi yachanku Señormi Dios kasqanta, cizañakunañataq chay yachayman rikcharinku domingo ley nisqapi, maypachachus ña qhipa kasqanrayku. Chay pacha qallarin sepulturawan hinaspa kawsarimuywan, tukukunña sepulturawan mana kawsarimuywan. Qallariyninpi trigokunaqa Dios-ta reqsinkum, pay Apocalipsis chunka hukniyuq qillqapi kawsarimuyta hunt’asqanpacha; cizañakunañataq reqsinkum domingo ley nisqapi, chay kikin capítulo ukhupi allpa kuyuypi. Chay iskay waymarka chawpintañataq qhipa paraq pruebapa rurasqanmi iskaynin clasekunata poqochin cosechapaq.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Joelpa willakuyninqa chakra urqupa takiyninmi, ichaqa ñawpaqta hatarichisqan tapukuyninqa kaymi: runakuna qhepa p’unchaykunata ñawpaq p’unchaykunawan reqsispa reqsiyta atinkuchu. Joelpi “machu runakuna” manam chayta ruwayta atirqankuchu; chayrayku, chawpi tutapi rikch’arichiq qayakuynin chayamuqtin, paykunaqa t’aqakun—Señorpa siminmanta wijch’usqa, maypichus pachapa bestian siminta kicharispa rimananpaq, chay kikinpi; chaymi Balaampa asnonpas rimarqan, chaymi Juan Bautistapa taytanpas rimarqan.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

“Machu ñawpa qhari runakuna” huchachakuyqa kay tapuymanmi sayariku: kayqa ¿tayta machuykikuna p’unchayninkunapichu pasarakurqa? Qillqasqaqa qallarin “kayta uyariychik” nispa. Chaymanta iskay testigokunata churamun: huknin tawa miray qhari runakunamanta, hukñataq tawa laya insectokunamanta. Chaymanta Chawpi Tuta Qapariypi rikch’arichisqa kanku, hinallataq taripakunku Diospa akllasqa pacton llaqtan runakuna hina qispichisqa mana kasqankuta. Mana qispichisqa kanku mana vinoyoq kasqankuraykuchu, aswanpas pantasqa vinoyoq kasqankurayku. Chunka virgenkunapa yachachikuyninpi, Joelpa musuq vinonqa aceitemi.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

Qespichisqankum churakushan kay hinaman hina, qhepa tamya willakuypa “musuq vinonta” chaskinkuchu manachu nisqapi. “Machu machu runakuna, ñawpaq unay runakuna”pas Isaiaspa rikuchisqanpi “Efrainpa machasqakuna” hina rikuchisqanku, hinaspa Efrainqa manan qanchis Revelacionpi sellasqakunapi rikuchisqachu. Wawqin Manasesmi paypa rantinpi churakun. Sasam aswan mana allin reyta Manasesmanta maskayqa, ichaqa paymi Efrainpa machasqakunata rantin.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Mana llakikuyta mañakuchkankuchu kikinkupa espiritupi urmayninkumanta, nitaq wakinkunapa huchankunamanta waqaychankuchu kaq runakunaqa, Diospa sellonmanta mana chaskinqachu. Señorqa kachamun mensajeronkuna­ta, makinkupi wañuchinapaq armakuna apaq runakunata: ‘Qhepanmanta llaqtapi pasaspaykichis maqaychis; ñawiykichis ama perdonachunchu, nitaq kuyapayankichischu: machu runakunata, wayna runakunata, sipaskunata, wawakunata, warmikunatapas tukuyta wañuchiychis; ichaqa ama qayllaykuychischu ima runamanpas señalta apaqman; hinaspa Santuarionniymanta qallariychis. Chaymanta qallarikurqanku wasipa ñawpaqninpi kaq machu runakunamanta.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

Kaypi rikuchkanchis iglesiata—Señorpa santuarionninta—Diospa piñakuyninpa maqayninta ñawpaqta muchuqta. Machu qhari-kunakuna, pikunaman Dios hatun k’anchayta qosqa karqa, hinaspa llaqtapa espirituyninman ima allin kaykunata waqaychaq hina sayasqakuna, paykuna confiakusqankuta traicionasqaku. Paykuna chay sayayninman churakusqaku nispa manaña milagrokunata suyachkananchischu, nitaq ñawpaq p’unchaykunapi hina Diospa atiyninpa sut’i rikurichiyninta. Tiempo-kunaqa cambiakun. Kay simikunaqa mana iñiyninkuta kallpanchan, hinaspa ninaku: Señorqa manan allinta rurankachu, nitaq mana allintapas rurankachu. Payqa ancha khuyapayakuqmi, chayrayku manan llaqtanta taripaywan watukuq hamunqachu. Chaynaqa “Thak kay, qespichisqa kay” nisqa qapariymi chay qharikunaq siminmanta lluqsin, pikunachus manaña hayk’aqpas trompeta hina vozninkuta oqarinqakuchu Diospa llaqtanta huchankunata rikuchinankupaq, Jacobpa wasintataq huchankunata willanankupaq. Kay upa allqukuna, mana qaparayta munasqakunaqa, piñachisqa Diospa chiqap cheqnikuy venganzanta muchuqkuna kanku. Qharikuna, sipaskuna, huch’uy wawakunapas llapallan kuska chinkapun.

“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

“Chay hina millay ruwaykuna rayku, cheqaq-kawsayniyuqkuna waqaspas, llakikuspaspas karqanku, chaykunalla pisi yachayniyuq runapa ñawinkunaman rikuchikuyta atinman karqan; ichaqa aswan sinchi hucha, chaykunaqmi ch’uya, santo Diospa celo-ninta hatarichirqan, mana rikuchisqa karqan. Sonqokunata hatun maskhaqmi yachan llapa pakasqa huchata, mana allin ruraykuna ruwaqkunapa pakallapi rurasqankuta. Kay runakuna llullakuyninkupi allin takyasqa kasqankuta yuyayta qallarin, hinaspataq paypa unay-paciencia rayku nin: Señorqa manan rikunchu; chaymantaq kay pachata saqisqaña kasqanta hina purinku. Ichaqa Payqa paykunaq iskay uya kayninkuta taripaqmi, wakinkunapa ñawpaqenmanmi kicharinqa chay huchakunata, may sumaqta pakayta munasqankuta.”

“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

“Manam mayqin ñiqiypas, manam mayqin ancha allin kayniyoq kaypas, manam kay pachapi yachayniyoq kaypas, manam hatun churasqa santo oficiopi kasqanpas, runakunataqa mana waqaychanqachu principioyta qespichinankupaq, kikinkupa llullaq sonqonkuman saqisqa kaptinku. Kikunata allinpaq, chaninnaqpaq, chiqap runapaq qhawasqakunaqa sut’inta rikuchinku apostasiapi ñawpaq pusariqkuna kasqankuta, mana qhawariyniyoq kaypi hinallataq Diospa kuyakuyninkunata mana allin llamk’achiypi ejemplokuna kasqankuta. Paypa mana allin puriyninkutaqa Payqa manañam aswan muchk’arispa awantananpaqchu saqinqa, chaymantaq phiñakuyninpiqa mana kuyapayakuspa paykunawan ruwanku.”

“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

“Señorqa mana munasqallawanmi kayninmanta karunchakun hatun k’anchaywan bendecisqa kasqakunamanta, chaymantaq siminpa atiyta wakinkunaman yanapaspanku mallikusqakunamanta. Huk kutinmi paypa cheqaq sirviente-kuna karqanku, paypa qayllayninwan, pusayninwanpas favorecisqa; ichaqa paymanta karunchakurqanku hinaspan wakinkunatapas pantayman pusarqanku, chayraykun diospa mana kusisqan uranman apamunku.” Testimonies, volumen 5, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

Joelqa riman Laodicea nisqapi qanchis p’unchaymanta Adventista iglesiapa umalliqninkunamanmi, “machu runakuna” nisqakunata reqsispa; ichaqa Joelqa mana yachaqkunamanpasmi riman, paykunatan Isaías sutiyachin yachaqkunawan t’inkisqa kasqankumanta. Joelqa rimanmi Ezequielpa pusaq kaq capitulonpi intiman qonqorikuq ñawpaq machu runakunaman, chay runakunaqa isqun kaq capitulonpita qallarispa juzgasqa kanankupaq ñawpaq kaqkuna kanku. Hinallataqmi Laodicea nisqapi qanchis p’unchaymanta Adventista iglesiapa laicokunatapas rimapayashan, nispa: “Kayta uyariychis, qankuna machu runakuna, hinallataq rinriychiswan uyariychis, llapa kay hallp’api tiyaqkuna.”

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Pusaq p’unchawpi iskay chunka phisqa qharikunaqa domingo kamachiypi tarikun, chaypi intiyman k’umuykuspa, qhepanwanmi Santuariman kutirisqa kashanku. Paykunaqa Coré, Datán, Abiramwan kuska sayaq iskay pachak phisqa chunka hatarikuqkunapa huk “diezmo”ninku kanku. Iskay chunka phisqa qharikunaqa huk unancha kanku chay hatarikuy yapamanta ruwasqa kasqanmanta, imaynachus yuyaychasqa nisqanman hina 1888 watapi karqa, chaymi Laodicea Séptimo Día Adventista iglesiapa umalliqninkunapa hatarikusqanta rikch’achirqan 9/11-manta qallarispa domingo kamachiykama. Paykunaqa chay kikin pacha ukhupi huk “diezmo” hatarikuyta reqsichinku, maypichus Isaiasqa soqta qapitulope yachaqkunata huk “diezmo” hina sut’inchan, ukhunpi kallpayuqta.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Joelqa Adventismoman willakuyninmi, paykunapa probacionninku wisqasqaña kasqanta, huchawan probacion tiempoq kopanninta hunt’achisqankurayku; hinaspa hunt’asqa kayqa unquy hina rikuchisqa kachkan umankumanta chakinpa tukunankama, chaywan qhipa paraq willakuynin siminkumanta kuchusqa kasqanta reqsichispa. Isaíasqa chay kikillan cheqaq kayta tawa chunka isqunniyuq capítulope sut’inchan.

Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

Qankunamanta sayk'uychis, hinaspa musphaypi qhipariychis; waqyaychis, ariy waqyaychis: machasqan kachkanku, ichaqa mana vinowanchu; thañusqa purinkanku, ichaqa mana machaqaq upyanawanchu. Imaraykuchus Señorqa qankunaman sinchi puñuypa espiritunta jich'amusurqa, hinaspa ñawiykichistapas wisq'arurqa: profetakunata, kamachiqniykichiskunata, rikuyniyoqkunatataq p'isturqa. Tukuy rikuyqa qankunapaq tukusqa kashan sellosqa libropa siminkuna hina, chayta yachaysapa runaman quspanku nispanku: “Ama hina kaspa, kayta ñawiriy”; paytaq nin: “Mana atiniychu, sellosqa kasqanrayku.” Hinaspa libroqa mana yachaq runaman qusqa kashan, nispanku: “Ama hina kaspa, kayta ñawiriy”; paytaq nin: “Mana yachaqchu kani.”

Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

Chayrayku Señor nirqan: Kay llaqtakuna simillankuwan ñawpaqman qayllayamunku, labiallankuwantaq yupaychawanku, ichaqa sonqonkuta karuman qochurqanku noqamanta, noqaman manchakuyñintaq runakunapa kamachisqan yachachiyllamanta yachasqa kachkan. Chayrayku, qhawariy, kay llaqtapi musphachikuq ruwanakuyta ruwasaq, arí, musphachikuq ruwanakuyta, admiraypaq señaltawan; yachaqninkupa yachaynin chinkapunqa, yuyaysapankupa entiendenqankutaq pakasqa kanqa. Ay paykunapaq, pimikuna Señor-manta yuyayninkuta sinchita ukhuman pakayta maskanku, ruwasqankutaq tutapi kachkan, nispa: “Pitaq qhawawanchik? pitaq reqsiwanchik?” nispa. Cheqaqtapuni imaymanata tikrayniykichik manaraq allinchu qhawasqa kanman alfareropa ñiqin allpankama hina; imaraykutaq ruwasqa kaynin ruwaqninmanta ninman: “Manan paychu ruwarqan ñoqata”? utaq formachasqa kaynin formachaqninmanta ninmanchu: “Manan payqa yachayniyuqchu” nispa? Isaías 29:9–16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

Yachaq runakunaq “hamutaynin”qa Diospa profético Simiynin kichasqa kasqanpi sayan. Adventismop ismuyasqa institucionkunapi yachachisqa runakunaqa profeciapa qillqanta mana ñawinchayta atinku, hinaspataq Diosman mana hamutayniyoq kasqanta tumpanku. Profecía kichasqa kaptinqa mana hamutayta atinkuchu, chayraykutaq Diosllata mana hamutayniyoq kasqanmanta tumpanku; chayta ruwaspaqa imakunatapas tikrarpanku. Adventismopi yachasqa mana yachasqa runakunapas, gracia p’unchay tukukunanmanta ñawpaqta kichasqa profeciataqa mana hamutayta atinkuchu, Joelpa qillqanpiqa “machu runakuna” uyariyta kamachin; ichaqa paykunaqa huk kasta kanku, uyarispapas mana uyariq, rikuspapas mana rikuq.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Paykunakupa hatun hatun sayt’iynin sonqonpi rikurichisqa kachkan, Cristoqa ñawpaq kaqta hinaspa qhipa kaqta mana reqsiy atisqankupi. Kaymi chay capítuloq contexto, maypichus tapuy ruwasqa kachkan: “¿Kayqa karqachu qankunapa p’unchayninkupi, utaq taytaykichikkunapa p’unchayninkupipas?”

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

¿Kanqakunaq taytakunapa historiapi huk pacha karqachu maypi huk llaqta Chawpi Tutan waqyakuyninpi rikch’arimun, chaymantataq tarikun hinaspa paykuna mana yuyaysapa sipaskuna kasqankuta? “Machu runakuna” kamachisqa kanku “rikch’ariy” nispa, imaynan 1844 watapi Exeter camp meetingpi Millerista runakuna rikch’arichisqa karqanku hina. Chunka sipaskunamanta uyarisqa rimayqa Adventista llaqtapa experiencianmanta uyarisqa rimaymi, chaymi Millerista historiapi sut’in sut’in hunt’asqa karqa, hinaspataq qhepa p’unchaykunapipas yapamanta sut’in sut’in hunt’asqa kanqa. Laodicea nisqapi Qanchis P’unchay Adventismoq mana atisqan riqsiyta, iglesiankupa tiyana historiankuta qhepa p’unchaykunapi yapamanta rurakusqanta, chayqa sut’inchaykunmi profetapa kamayninta, mayqanmi llave hina kicharin profetapa willakuyninta. Mana aswanqa Bibliapa kamachikuyninllachu, aswanpas Jesucristoq rikch’ayninpa Revelacionninpa sonqonmi, mayqanmi kichasqa rikurin manaraq gracia pacha tukukuptin.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

Joelqa tapukun: “¿Kayqa karqachu qankunap p’unchayninkunapi, utaq taytaykichikkunap p’unchayninkunapipas?” Ichapas kayhinata tapukuyta atinman: “Taytaykichikkunap p’unchayninkunapi, ¿karqachu huk pruebapa ruwasqan, musuq pacto llaqtata rakispa ñawpaq pacto llaqtamanta?” Arí, karqanmi, chay rakiyqa hunt’akunmi profetapa willakuyninwan, wawqekuypi aceite hina rikuchisqa. “¿Kayqa karqachu qankunap p’unchayninkunapi utaq taytaykichikkunap p’unchayninkunapi?” nisqanqa chaylla sut’ita reqsichin, taytaykichikkunap p’unchayninkunapi ima pasasqantapas huk rikch’ariy kasqanta, tawa miraykunapa unanchasqa mast’ariq wakllikuy qhipaman, chayta rikuchispa kamachisqa kasqanwan willakuyta tawa miraykunaman apachinankupaq, hinallataq tawa insectokunawan, mast’ariq wakllikuyta unanchaspa. Joelqa taripayninpa willakuyninmi huk qhepaman kutirisqa, apostata iglesia contra, Chawpi Tuta Qapariypi. Mana mayqin iglesiapis sagrado historiapi aswan hatun k’anchaypa ñawpaqenpi sayarqanchu Séptimo Día Adventista iglesiata hina. Chay laya cheqaq kaypa contra hatariy unanchanqa “Capernaum” nisqawanmi rikuchisqa.

We will continue in the next article.

Qatiq qelqaq qillqapi kasqankuta qatiqninpi rikuchisunchik.

“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

“Capernaúm llaqtapiqa Jesús tiyarqan puriyninkunapa chawpinpi, kayman chayman riykunan ukhupi, chaymantataq riqsisqa karqan ‘Paypa kikin llaqtan’ nispa. Chayqa Galilea qochapa patanpi karqan, Genezaret sumaq pampapa fronterankunaman qayllapi, mana chay pampapinchu kashaqtinpas.” The Desire of Ages, 252.

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

“Diospa sut’in sutichakusun wawankuna ukhupiqa, ancha pisilla paciencia rikuchisqa kashan, hayk’aqmi k’acha simikuna rimarisqa kashan, hayk’aqmi ñuqanchikpa iñiyninchikmanta mana kaqkunapa contranpi ch’aqway simikuna willakusqa kashan. Askha runakunaqa huk iglesiakunaman perteneciqkunata hatun huchasapakunata hina qhawarisqaku, chayqa Señor mana chayhinatachu qhawarin. Pikunachus huk iglesiakunapa miembrokunata chayhina qhawarinku, paykunaqa Diospa atiyniyuq makin uranman humillakuyta munanku. Paykuna condenasqankuqa ichapas pisillataq k’anchayniyuq karqanku, pisilla oportunidastaq privilegiokunataq charirqanku. Sichus chay k’anchayta charisqaku manaraq, imaynachus ñuqanchikpa iglesiankunapi askha miembrokuna charinku, aswan hatunmanmi wiñayman purinman karqan, aswan allintataqmi iñiyninkuta kay pachaman rikuchinman karqan. K’anchayninkumanta alabakuqkunamanta, ichaqa mana chaypi puriqkunamanta, Cristo nin: ‘Ichaqa ñoqaqa qankunata niykichik, juiciopa p’unchayninpi Tiropaq Sidonpaqpas qankunamanta aswan atipanapaqmi kanqa. Qanpas, Capernaum [Qanchis p’unchaw samana p’unchayniyuq Adventistakuna, hatun k’anchayta chaskiqkuna], hanaq pachakama oqarisqa [privilegio nisqapi], uku pachakama urmachisqam kanki; imaraykuchus qanpi rurakusqa atiyniyuq ruwaykuna Sodoma llaqtapi rurakusqa kanman karqan chayqa, kunankamaqa sayasqaraqmi kanman karqan. Ichaqa ñoqaqa qanman nini, juiciopa p’unchayninpi Sodoma suyupaqa qanmanta aswan atipanapaqmi kanqa.’ Chay pacha Jesus kutichispa nirqan: ‘Yuspagarikuyki, Taytáy, hanaq pachapa kay pachapapas Señor, imaraykuchus kaykunata yachaysapa hinaspa yuyaysapakunamanta [kikinkupa yuyayninpi] pakarqanki, wawakunamanñataq sut’incharqanki.’”

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

“‘Kunanqa, tukuy kay rurasqaykichiskunarayku, nispa Señor, noqaqa qankunaman rimarqani tutamanta hatarispay, rimaspaypas, ichaqa mana uyariwarqankichischu; qayarirqaykichistaqmi, ichaqa mana kutichimuwarqankichischu. Chayrayku kay wasiman, sutiypi sutichasqa kasqanman, maypichus qankuna hapipakunkichis, hinallataq chay llaqtaman, maytataq qankunaman hinaspa taytaykichiskunaman qorqani, Shilopi rurasqayman hina rurasaq. Hinaspan qankunata ñawpaqniymanta wikch’usqaykichis, tukuy wauqeykichiskunata wikch’usqayman hina, Efraimpa llapa miraynintinta.’”

“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

“Señorqa noqaykupi hatun ancha allin kayniyuq institucionkunata sayarichisqa, chaykunataqa mana kay pachapi institucionkuna apachikusqan hina apaykuchkananchu, aswanpas Diospa kamachikuyninman hina. Chaykunataqa paypa hatunchayninllata qhawarispa apaykuchkanan, imaymana ñanpi chinkaq almaskuna qispichisqa kananpaq. Diospa llaqtanmanqa Espírituq testimoniokunan chayamunña, ichaqa achkha runakunaqa mana uyarirqankuchu huchachaykunata, waqyaykunata, ni consejokunatapas.”

“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

“‘Uyariychis kayta uyariwaychik, mana yuyayniyuq llaqta; ñawiyuqkuna kashaspapas mana rikunku; rinriyuqkuna kashaspapas mana uyarinkuchu: manachu noqata manchakunkichik, nin Señor; manachu ñawpaqniypi chukchunkichik, noqaqmi lamar qochapa patanpaq t’iyuta churani wiñay kamachiywan, mana chaymanta chimpananpaq; chay unu qochapa olaskuna maqanakuspapas manan atipankuchu; qaparispapas manan chaymanta chimpankuchu. Ichaqa kay llaqtapa sonqonqa sakirqakuq, hatariq sonqo; paykunaqa sakirqakuspa ripusqaku. Manataqmi sonqonpi ninkuchu: Kunanqa manchakusun Señor Diosninchikta, paymi paraqta qowanchik tiemponpi, ñawpaq paraqtapas qhipa paraqtapas; paymi allinchasqa semanakunata waqaychan cosechapaq. Huchaykichikkunan kaykunata qichusurqanku, huchaykichikkunataq allin kaykunata qankunamanta hark’arqanku.... Manan juzgankuchu wakchachakusqa wawakunapa causanta, ichaqa allinllam purinku; muchuqkunapa derechontapas manan juzgankuchu. Manachu kaykunarayku watukuysa, nin Señor; manachu almai vengakunan hina llaqtamanta kutichinqa?’”

“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

“¿Señorqa rimarisqachu kanan: ‘Ama kay llaqtapaq mañakuychu, amataq paykunapaq waqyaspa ni mañakuspa oqarichiychu, amataq noqaman mañakapuwaychu: qanmantaqa manan uyarisqaykichu’ nispa? ‘Chayraykun paraq wayrakuna hark’asqa karqan, qhipa paraqa manan karqanchu.... ¿Manachu kunanmantapacha noqaman waqyaykamunki: Taytáy, qanmi wayna kasqaymanta pacha pusariqniy?’” Review and Herald, August 1, 1893.