We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

Kunanqa qillqachkanchikmi Judá ayllumanta León kunan kicharisqanmanta cheqaq-kunata. Cheqaq-kunata churananchikpaqmi tinkuchkanchik Joelpa willakuyninta rimarinanchikpaq, chay willakuynintataq Pedro reqsichirqan Hechos libropi qhepa paraq willakuynin kasqanta. Kunan hunt’akuy rikhurishan chay cheqaq-kunamanmi qayllaykachkanchik, imaraykuchus chaykunaqa puchukay t’aqayta ruwanku iskay clase runakuna ukhupi, mayqenkunachus sapa kutin rikurimunku huk pruebapaq cheqaq kicharisqa kaptin. Hinallataq kay kikin kicharisqa cheqaq-kunatam rimachkanchik, mana kimsa angelpa t’aqaq siminkuna sapaqllachu, aswanpas pachak tawa chunka tawa waranqa runakunapa sellasqankuta hunt’achiq simikuna hina. Kimsa angelqa llump’achinpas, ch’uyañachinpas.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

2023 watapi qhapaq julio killamanta pacha, Judá ayllupi Leónqa astawan astawan kicharispa kashan Diospa puchuq llaqtanpa historiankupi hawapi hinallataq ukhupi siq’ikuna wan tinkisqa chiqaqkunata. Kunanqa Mateo qillqata kicharishanchik, Pedroq ru llanqayninta entiendenapaq. Pedroqa Cristopa pactonpi cristiano kasaraqninwan—iglesiawan, qaqa patapi pay hatarichinanpaq karqanwan—tinkisqa kasqanta rikuchiq unanchaqmi. Pedroqa ñawpaq cristiano kasaraqta hinallataq qhepa cristiano kasaraqtapas rikuchin. Pedroqa chay kikillan unanchasqa kashan Mateoq chunka hukniyuq hinallataq iskay chunka iskayniyuq kapitunkunapa chawpi versiculonpi, chay kapitunkunataq Génesiswan Apocalipsispa parallel siq’inkunapa chawpi kapitunkuna kan, chunka hukniyuqmanta iskay chunka iskayniyuqkama. Pedroqa qhepa p’unchaykunapi pachak tawa chunka tawa waranqata rikuchishan, chay pasajepitaq Cesarea Filipipi kashan, chaymi Daniel 11:13–15 nisqapi Panium.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

Pedroqa Paniumpi kashan, paymi Pentekostés p’unchawpipas kashan, hanaq cuartopi kinsa horapi, hinaspataq templopipas isqun horapi. Chay suqta horakunaqa pachak tawa chunka tawa waranqa sellasqa kanankupaq tiempo periodota rikuchin, domingo ley hamuqman pusaspa. Cristopa chakatasqa kayninpas kinsa horapin qallarin, payqa isqun horapin wañun, chaymi kawsarimuyman pusarqan, chaymi Pentekostés tiemputa qallachirqan, chaytaq tukukapun Pedro Pentekostéspi kinsa hinaspa isqun horapi kasqanwan. Providenciaqa gentilkunaman evangelioyta cachamuspa, Cornelioqa Pedrota waqyachimurqan isqun horapi. Kinsa horaqa paqarin ofrendatapas rikuchirqan, isqun horañataq ch’isi ofrendata.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

Soqta pachaqa pisi pachaqa rikuchisqa karqan Exeter Camp huñunakuypi pachasninta, hinaspa hatun llakikuy October 22, 1844 p’unchaypi. Hechos libropi, Pedroqa rikuchisqa kashan hukllayman hamuq hina wakinkunawan kuska, paykunaqa pachak tawa chunka tawa waranqa runakunamanta huklla huñusqakuna kanku, capítulo hukpa tukukuyninpi, Judaspa rantinpi Matías churakusqanrayku. Chayqa yupayqa hunt’asqañam karqan. Willakuypiqa sut’i puriy kasqan reqsisqa kashan.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Pedroqa ñawpaqmi hanaq cuarto ukhupi kachkan, chaymanta qhepamanmi templopipis. Hanaq cuarto ukhupi kaptin, kinsa horami; templopi kaptintaq, isqun horami. Kinsa horapi rikuchisqanmantaq kimsa waranqa almaspa bautizakusqankuta ruwarqan.

Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

Chaymiqa, paypa siminta kusisqa sonqowan chaskiqkunaqa bautizasqa karqanku; hinaspataq chay p’unchayllapuni paykunaman yapasqa karqanku kimsa waranqa runakuna hina. Hechos 2:41.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Ñawpaq kapítulopa tukuyninpi yupaychasqa kashanmanta, isqon horaqpi templokama, chay pacha rikuchin pachak tawa chunka tawa waranqa runakunapa sellasqa kayninta.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Pachak tawa chunka tawa waranqa runakunaqa fe nisqawan chiqanchasqa kaymanta willakuyta willarqanku, chaymi kinsa kaq angelpa willakuynin cheqaqpi. Chiqanchasqa kayqa Diospa ruwasqanmi, runapa hatunchasqan k’anchayninta allpaman urmachispa, paní White nisqanman hina allin yuyaywan qhawarisqa kasqanrayku.

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

“¿Imataq iñiywan justificación nisqa? Chayqa Diospa ruwasqanmi, runaq hatunchayninta allpaman urmachispa, hinallataq runapaq ruwaspa ima ruwanantaq mana atisqanta pay kikinpaq. Runakuna kikinkupa mana imapas kasqankuta rikuspankuqa, Cristoq chiqap kayninwan p’achallisqa kananpaq wakichisqa kanku. P’unchay tukuyta Diosta yupaychayta hinaspa hatunchayta qallarispaqa, qhawasqankurayku chay kikillan rikch’ayman tukuspa hukmanyarichkanku. ¿Imataq regeneración nisqa? Chayqa runaman kikimpa cheqaq kayninta rikuchiymi, pay kikinpiqa mana allinpaq kasqanta. Kay yachachikuykunataqa manaraq hayk’aqpas yachakurqankichu. ¡Ay, runaq almampa chaninta reparayta atinkichisman!” Manuscript Releases, volume 20, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

Chunkaq huk ejemplonmi chaninchasqa willakuypa, pachak tawa chunka tawa waranqa runakuna rikuchisqankuman hina, Gedeónmi; payqa pactok runan karqa, sutinmi Jerobaalman tikrasqa kasqanrayku. Gedeónpa willakuyninqa kayhinam karqa: ninaqakchakuq achkiyta allpa rurasqa wislla ukhupi churaykuspa, chay wisllata pakispa, waqra putututa waqachispa, hinallataq qaparispa: “Señorpa espadanwan Gedeónpa,” nispa. Gedeónpa espadanqa Señorpa espadanpas karqan, espadaraqmi Diospa Simi kasqanrayku, chaymi Divinidadwan runakay huñusqa kasqanmanta. Chay willakuyqa pututuwan qapariyninwanmi rikuchisqa karqa, pay wisllata pakisqan pachapi. Wisllaqa runakayninmi; chayqa pakiypaqmi, utaq allpa t’upiman uraykuchisqa hina pisiyman churakuypaqmi, hinapim Diospa achkiyninpa hatun k’anchaynin lluqsimuspa qhawarinqa.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Willakuyta willakuyta qallarichkashpanmi Gedeónqa kimsa pachak qhari-kunata huñurqan huk suyaychasqa akllay ruwanakuywan. Chay ruwanakuy tukukuptin, Gedeónqa kimsa pachak qhari-kunataq karqan. 300qa Pentecostéspi kimsa waranqa runakunamanta diezmom. Paykunaqa Ezequiel kimsa chunka qanchispi hatarichisqa ejercitota rikch'achinku, mayqenkunachus wiñay trato-man yaykunku.

So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

Chaymi willakuyta rurasqani pay mandawasqan hina, hinaspan samay paykunaman yaykurqan, kawsarirqankutaq, chakinkunapi sayarirqanku, ancha hatun awqaq tantanakuy. Chaymantataq niwarqan: Runaq Churin, kay tullukunaqa llapa Israelpa wasinmi kanku. Qhawariy, paykuna nin: “Tulluykuqa ch’akirqanñam, suyayniykuqa chinkarunñam; cheqninchejmantam t’aqasqa kashanchik.” Ezekiel 37:10, 11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

Israelpa wasinmiqa rakikunankumanta kuchusqa kanku, hinaspan Ezequiel rikuchinqa imaynatas Judápa chayraq Ephraimpa huknin rakikunanku, kuchusqa kasqankumanta, huk llaqtaman tukunku. Chay ejércitoqa iskay k’aspiqwanmi ruwasqa kachkan, chaykunaqa t’aqasqa karqanku, ichaqa Dioswan pactoman yaykusqankupi huk k’aspiwan huñusqa kanku.

Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

Chaymantaqá, paykunawan thak kaypa rimayta ruwasaq; wiñaypaq rimaymi paykunawan kanqa. Churasaqmi paykunata, achkayayachisaqmi paykunata, hinaspataq paykuna ukhupi wiñaypaq temployta sayachisaq. Tiyakunáypas paykunawan kanqa; arí, noqaqa paykunaq Diosninmi kasaq, paykunataq llaqtaymi kanqaku. Hinaspataq mana israel llaqtamanta kaqkuna yachanqaku, noqa Señor kasqayta, Israelta sapaqchasqayta, temploy wiñaypaq paykuna ukhupi kaptin. Ezequiel 37:26–28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

“Naciónkunam yachanqaku Señorqa” Israelta santificasqanta, paypa santuarionta paykunapa chawpinpi churaptin. Diospa santuarionninwan Diospa llaqtantin tinkuchisqa kayqa runa templowan divino templopa huñusqa kayninta rikuchin, chaypas rurasqa kaptin, Diospa cheqaq 300 sellasqa kanku, hinallataq kay pachaqa qhawarispa huk llaqtata, domingo kamachiy crisis pacha santificasqa kasqankuta, willasqa kayllawanmi waqaychasqa kayta atinqa.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

“Espíritu Santoq llasqan rurananqa kaymi: huchamanta, chanin kaymanta, taripanakuy mantapas kay pachata convencenam. Kay pachaqa willasqa kaytaqa qhawaspa sapaqllam yachachisqa kayta chaskiqkuna cheqaq kaywan santificasqa kasqankuta, hanaq, ch’uya kamachiykunaman hina rurashaqta, sut’i, ancha hatun yuyaypi rikuchispa Diospa kamachisqankunata waqaychaqkunawan, chakin sikipa uraman saruqkunawan ima t’aqanakuy kasqanta. Espírituq santificacionnenqa reqsichin Diospa sellonta apaqkunawan, llulla samana p’unchawta waqaychaqkunawan ima sapa kasqankuta. Pruebakuy hamuptinqa, bestiapa señalnen ima kasqanta sut’inmi rikuchisqa kanqa. Chayqa domingo p’unchawta waqaychaymi. Cheqaq kayta uyarispaña, kay p’unchawtaqa ch’uya hina yuyayta qatiqkunaqa huchayoq runapa firmanta apan, paymi tiempostapas leykunatapas tikrayta yuyarqan.” Bible Training School, December 1, 1903.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

Diospa santuarionnin Iglesianwan huñusqa kachkan, Iglesiam iglesya maqanakuypi kaqmantapuni iglesya atipaqman tikrakuptin. Ezequielpa rimarisqan pactonqa, iskay k’aspi huk nacionta ruranankupaq huñusqasqa kasqanwan kuska qhawarichisqa kachkan.

Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

Paykunaman: Kayhinanmi Señor Diosqa nin: Qhawariychik, Joséspa k’asanta hap’isaq, mayqinchus Efraínpa makinpi kashan, hinallataq Israelpa ayllunkunata, paywan kuska kaqkunata; chaykunata paywan huñusaq, Judáspa k’asawan kuska, huk k’asallatataq rurasaq, hinaspa hukllaña kankuq makiypi. Qankunapa ñawpaqenkupi, qelqanki chay k’asakunaqa makiykipi kanqa. Hinaspa paykunaman niy,

Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

Kaymi nin Señor Dios: Qhawariy, ñoqaqa Israelpa churinkunata hap’isaq mana iñiq llaqtakunamanta maymanchus rishanku chaymanta, hinaspan muyuriqninmanta llapallanmanta huñumusaq, paykunataq kikinpa hallp’ankuman pusasaq. Hinaspan paykunata huk llaqtallaman ruwasaq chay hallp’api, Israelpa urqunkuna patapi; huk reylla tukuy paykunapa reynin kanqa. Manaña iskay llaqtakuna kanqachu, nitaq mana hayk’aqpas iskay qhapaq suyuman rakisqa kanqachu. Manataqmi yapamanta qhellichakunkuqchu idolonkuna rayku, millay cheqnisqa imankuna rayku, nitaq mayqan huchankuna rayku. Aswanpas ñoqaqa salvasaq paykunata tukuy tiyakusqankumanta maypichus huchallikurqanku chaymanta, hinaspan ch’uyanchasaq. Chayhinapin paykuna ñoqapa llaqtay kanqaku, ñoqataq paykunapa Diosnin kasaq. Ezequiel 37:19–23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

Efraínpa kaspinwan Judápa kaspinwanqa iskay 2520 wata ch’iqchiykuna kanku, Efraínpa hinaspa Judápa contranpi, chaykunaqa tukukuyninkuman chayarqanku 1798 watapi hinaspa 1844 watapa octubre killapa 22 p’unchayninpi, sapankama. Hukllachasqa moderno espiritual Israel suyuman tukurqanku 1844 watapa octubre killapa 22 p’unchayninpi, paypa llaqtanta, utaq paypa santuarionta pichay llamk’ay qallarisqanrayku. Chay historiaraqmi rikuchin pachak tawa chunka tawa waranqa runakunapa historianta, pikunataq purgasqa hinaspa ch’uyanchasqa (pichasqa) kanqaku Pactopa Kachaqninwan, payqa usqhaylla hamun templonman domingo kamachiy tiempopi. Chay purgación hunt’asqa kaptinqa, domingo kamachiyman ñawpaqllapi, atipaq iglesiaqa huk reyta paykunapa hawanpi charinqa, hinaspa chay reymi David, paymi kimsa chunka watayuq kaspa reyninqa qallarisqa. Chayqa kikin Davidmi Mateo libro, capítulo hukpi, Abrahammanta pusaq chunka tawa ñiqin miray kasqanta rikuchin. Kayqa Davidmanta kinsa kaq testigotam domingo kamachiypi reqsichin. Iskay kaspimanta hatarichisqa atiyniyuq soldado aylluqaqa rey Davidwan pusasqa kachkan, iglesiaqa cizañamanta purgasqa kaptin.

And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

Hinallataq kamachikuq Davidqa paykunapaq rey kanqa; llapa paykunataq huk michiqniyuq kanqaku. Paykunataq taripaykunaypi purinqaku, estatutoykunata waqaychanqaku, hinaspataq ruwanqaku. Hinaspataq tiyakonqaku Jacob, sirviy, payman qusqay allpapi, maypichus taytaykichik tiyakuqkuna tiyakurqaku; chaypitaq tiyakonqaku, paykuna, wawankuna, wawankunapa wawankunapas wiñaypaq. Hinaspataq sirviy Davidqa paykunapaq príncipe kanqa wiñaypaq. Ezequiel 37:24, 25.

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

Chay ejercitopas 1 Pedro iskay kaq capitulopi kaq sacerdotekunapas kanku, paykunaqa kinsa chunka watayuq kashaspam servicionkuta qallarikunku.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Qankunapas kankichis, kawsayniyuq rumi hina, huk espíritu wasiyman hatarichisqa kankichis, ch’uya saserdoteyuq kayman, Jesucristo rayku Diospaq allinchasqa espíritu sacrificiokunata haywanaykichispaq. 1 Pedro 2:5.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

Chay sacerdotekunatapas rikch’achisqa karqanku kimsa pachak Millerita willakuq predicadorkunawan, paykunaqa apakurqanku chay kimsa pachak 1843 watapi rurasqa qillqa rikuchiq tablakunata, hinaspa chay tablakunata llamk’achirqanku mensajeta paykunapa mirayninman apanankupaq.

“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

“Asuntumanta parlakusqankumanta qhipaman, hukllamanta akllakurqan kayhina kinsa pachak kaqkunata litografíaspi rurachinapaq; chayqa utqayllam hunt’akurqan. Chaykunataqa ‘43 watapa cuadros’ nispa suticharqanku. Kayqa ancha ancha importante Conferencia karqan.” The Autobiography of Joseph Bates, 263.

“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

“Kunanqa ñuqanchikpa historiayku rikuchin imayna pachas pachak-pachak runakuna yachachisharqanku William Millerpa kaqllamanta kaq pacha yupaychasqa siqi-kunamanta, llapallanku huk kikin rikch’aynin. Chay pachaqa willakuypa huklla kaynin karqa huklla tema nisqapi, Señor Jesucristopa hamuynin huk niq pacha, 1844 watapi.” Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

Kimsa pachak Milleritak willakuy yachachiqkunaqa ñawpaq angelpa historiapi llamk'ayninkuta hunt'arqanku, chaymantaq Diospa samaynin yachachiwanchik ñawpaq angelqa kimsañiqin angelta rikch'achisqanta. Paykunaqa Joseph Bates nisqanman hina, “llapa huk rikch'aylla karqanku.” Gedeónqa kimsa pachak soldadonkuna tantasqanta yachachin imaynachus pay rurasqa hinata ruranankupaq. Kimsa pachak Milleritak willakuy yachachiqkunaqa, Gedeónpa kimsa pachak soldadonkuna wan rikch'achisqa kaspa, 9/11-pi churakusqa kanan, maypichus ñawpaq willakuy kallpachasqa kan, hinallataq pruebanakuy qallarin.

Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

Chaymi Jerobaal, payqaqa Gedeónmi karqa, llapa runakunañataq paywan kuskaqkuna, tutamantas hatarispanku, Harod pukyu ladonpi campamentota churakurqanku; chayhinaqa madianita soldadokunaqa paykunamanta norte ladopi karqanku, Moreh urqupa qayllanpi, pampapi. Hinaptin Señorqa Gedeónta nirqan: “Qanwan kaq runakunaqa ancha achkallañam, mana Madian runakunata paykunapa makinkunaman qoynaypaqchu, Israel mana noqapa contraypi hatunchakuspa ninanpaq: ‘Kikin makiymi salvawarqayku,’ nispa. Kunanqa riy, runakunapa rinrinkunapi willakuy, nispa: ‘Pipas mancharisqa, qespichisqa kaqqa, kutirichun hinaspa paqarinllamanta Gilead urqumanta ripuchun,’ nispa.” Chaymi runakunamanta iskay chunka iskayniyuq waranqa kutirirqanku; chunka waranqataq qhiparirqan. Señorqa Gedeónta yapamanta nirqan: “Runakunaqa manaraqmi pisillañachu; unu-man urayachiy, chaypitaq noqam qampaq paykunata pruebaykusaq. Hina kaptinqa, mayqenmantañachus niyman: ‘Kayqa qanwan rinqa,’ nispa, paymi qanwan rinqa; mayqenmantañataq niyman: ‘Kayqa mana qanwan rinqachu,’ nispa, payqa mana rinqachu.”

So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

Chaymi runakunata yakuman urayachirqan; hinaspan Señorqa Gedeonman nirqan: “Pipas allqu hina qallwawan yakuta laqwayaqtaqa, sapallanman churanki; chaynallataq pipas qonqorikuspalla yakuta upyaqta.” Hinaqtinmi laqwaqkunapa yupayninqa, makinkuta siminkuman churaykuspalla, kimsa pachak qari karqan; ichaqa wakin llapa runakunaqa qonqorikuspa yakuta upyarqanku. Jueces 7:1–6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

Gedeonpa sutinta Jerobaalman tikrasqa karqan, nispa: “Baalwan maqanakuy.” Gedeon sutin “sach’ata urmachiq” ninanmi, hinaspa Juan Bautistaqa hach’ata sach’a chakipinman churaran. Juanqa William Millertam rikch’achirqan, ñawpaq angelpa willakuqninta, chaypi Gedeonwan tupaqchasqa kashan. Gedeonqa Millermi, alfa Elías, kimsa angelkunapa historiankupi.

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

Madián runakunaqa ch'inchay llaqtamanta awqakuna kanku, hinaspataq Moreh urqu qayllapi campamentonta churakurqanku; Gedeón-taq Harod p'uyupi karqa, chay sutinqa manchakuyta, llakikuyta niqmi. 9/11 nisqaqa terrorismota haykurichirqan, hinaspa ñawpaq willakuyqa Diosta manchakuyman waqyakuymi. Gedeónqa 9/11-pim kashan, Harod p'uyupi (terrorismo), hinaspa ch'inchay llaqtamanta awqaqa pampapi, Moreh urqu qayllapi, mayqinchus ñawpaq paranata niy. 9/11-pi qhipa para ch'iqchiyqa, mayqinchus ñawpaq para kashan, Moreh urqumanta urmamuyta qallarin. Iskay pruebakunamanta ñawpaq kaq qhipamanña, iskay chunka iskay waranqa runakunaqa Gilead urqumanta wasinkuman kutichisqa karqanku. Gilead sutinqa waymark nisqayuqmi, hinaspa waymark maypichus iskay chunka iskay waranqa runakuna wasinkuman kutichisqa karqankuqa, chaymi abril 19, 1844 utaq julio 18, 2020 ñawpaq llakikuy kashan. Iskay chunka iskayqa ñawpaq llakikuy waymarkta señalan, hinallataq 22 yupayqa hatun llakikuy chayamunan p'unchawta reqsichin octubre 22, 1844-pi.

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

Qatiq qhipa pruebayqa karqan unu prueba, Millerita historiapi Exeter camp meeting nisqawan rikuchisqa, maypichus iskay karpakuna unuwan chaskisqa karqanku, chayhina iskay clase yupaychakuqkunata reqsichispa. Exeter nin “unupi fortaleza” nisqanta, huk karpataq ocupasqa karqan Watertownmanta mana yuyayniyuq vírgenes nisqakunaq. Exeterqa Gideonpa unu pruebanwan reqsichin, ichaqa mana ancha unuqa karqanchu, aswanpas imayna metodologíawan unuta upyachkakuqku chaymi. Huk claseqa ancha sayk’usqa karqan, unuta hapiykachaspa puriyta mana atispa, huk claseqataq ñawpaqman puriyllataqmi karqan. Huk claseqa sayk’usqa clase karqan, Lea nisqawan reqsichisqa, Raquel nisqapa contranpi, paymi allin viajera karqan.

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Future for America nisqapa ministerionqa karqan Gideón hinam 9/11 p’unchawpi, iskay pruebanakunamanta ñawpaqninqa hatun clase runakunata Gideónpa huñunmanta pichanampaq. 9/11 nisqapi terrorismoqa Harodpa pukyunta reqsichin manchakuywan mancharikuywan, Moreh urqutaq qhepa para qallariyta reqsichin. Huk rakiymi karqan 18 julio 2020 p’unchawpi iskay chunka iskay waranqa runakuna lluqsiptinku, chayhinataq suyasqa tiempopa chayamunanta señalaspa iskay chunka iskay yupaywan. Gideónpa kimsa pachakninqa paykunam kanku iskay ñiqin pruebatapas pasaqkuna, chayqa qhepa paramanta metodologíapa pruebanmi, imaynachus Isaías iskay chunka pusaqpi reqsisqa kasqanman hina.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

Pedroqa Paniumpi kachkan, hinallataq Pentecostespipas. Pentecostésqa domingo kamachiymi, Daniel chunka hukniyuq qillqapi chunka suqta versiculopis domingo kamachiylla kachkan. Danielpa chunka hukniyuq kapitulumanta chunka kimsayuqmanta chunka phisqayuqkama versículokunaqa Paniummi, chay versículokunaqataq rikuchinku hawa lado profético historiata, domingo kamachiyman pusamuqta; hinaspa Pedroqa Hechospi, kimsa kaq horapi hinaspa isqun kaq horapi, uku lado profético historiata rikuchin, domingo kamachiyman pusamuqta. Hawa líneaqa reqsichinmi chay historiata bestiapa señallanman pusamuqta, uku líneañataq reqsichin pachak tawa chunka tawa waranqa runakuna sellakusqankumanta historiata. Pedro hina ancha hatun símbolokaspa iskayninpi, hawa hinaspa uku historiapi, kunan paktakuy ruraypi kaqpi, allinmi rikurqan Pedrota churayta chay profético contexto ukhuman, mayqinchus Qillqakunaq patapi ñawinchaymanta urayllapi purin.

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Mateo qillqapi hunt’asqa hina señalasqa chunka iskayniyuq mesiyanik profecíakunaqa pachak tawa chunka tawa waranqa runakunapa historianta rikuchin. “Pacha tukukuypa tiempo” nisqaqa huk allinchay-paq kutichiy kuyuyta qallarin, hinaspataq, imaynachus Aarónwan Moisés paqarisqanku Moisespa mirayninpi “pacha tukukuypa tiempo” nisqata señalasqanku, Cristopa alfa nisqan hina, chay hinallataq Juanpa paqarisqan, hinaspa ayllumasin Jesús paqarisqanpas 1989 watapi “pacha tukukuypa tiempo” nisqata señalasqanku. Chunka iskayniyuq mesiyanik profecíakunata qhawariy allinchu manachu nisqaqa aswan unayman yuyachin, huk tapuyta oqarispa churasqa contexto ukhupi. ¿Ima huk bíblica qillqallataq Mateo qillqapi tarikusqan hina achka mesiyanik hunt’akuyninkunata señalayta ruwan?

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

“Kay pachapi Diospa ruwasqanqa, sapa pacha muyuriykunapi, llapan hatun allinchaykunapi utaq religionmanta kuyuykunapi, anchata qhawarikuq kikinchakuyniyuqmi kashan. Diospa runakunawan ruwasqanpa kamachikuyninkunaqa wiñaypaq kikinllam kanku. Kunan pacha hatun kuyuykunaqa ñawpaq pachakunapi kaqkunawan tupaqninmi kanku, chaymanta ñawpaq watakunapi iglesiapa experiencianqa kay tiempunchispaq ancha chanin yachachiykunata apamun.” The Great Controversy, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Sapa allinchaychay reformatorio kuyuyqa qallariyniyuqmi, chaytaq Danielpa libropi “tukukuypa pacha” nisqawan sutichasqa kachkan. Cristopa reformatorio kuyuyñinpi tukukuypa pachaqa paypa paqarisqan karqan, chaymi rikch’achirqan iskayninta, 1798 hinallataq 1989 watakunatapas,

The First Messianic Waymark—1989

Ñawpaq Mesiániku Señal de Camino—1989

And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

Hinaqtinkutaqsi: “Judea llaqtapi Belén llaqtapim; chayhinatan profeta qelqarqan: ‘Qan Belén, Judá hallp’api, manan Judápa kamachiqninpa chawpinpi aswan pisillachu kanki; qanmantan lluqsimunqa huk Kamachiq, paymi Israel runaykunata michinqa’ ” nispa. Mateo 2:5, 6.

Prediction

Willakuy ñawpa rimay

But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

Qanmi, Belén Efrata, Judá ayllukunapa waranqankunamanta pisillaraq kaptikipas, qanmantam lluqsinqa ñoqaman Israelpi kamachiq kananpaq; paypa lluqsimusqankunaqa unaymanta, wiñay wiñaymanta kashan. Miqueas 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

1989 watapi karqa tukuypa puchukaynin kimsa angelpa kuyuriyninpaq. Chayamurqa 126 wata qhipaman 1863 watapi hatarikuymanta, hinaspa ricuchisqa karqa Ronald Reaganwan George Bush hatun kaqwan. Moisespa willakuyninpi puchukaypa tiempoqa Aaronpa hinaspa Moisespa paqarisqan karqa, hinallataq Cristopa willakuyninpi puchukaypa tiempoqa Juan Bautistapa hinaspa Cristopa paqarisqan karqa. Danielpa libron kicharisqa kaptin, imaynachus 1989 watapi karqa, yachayqa yapakun. Chay yachaypa yapakuynin apamun iskay ñiqin señalta, reqsichispa mayqen pacha huk pruebayuq willakuy chay kicharisqa yachaymanta wiñachisqa kasqanta.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Sapa allinchaykuy kuyuyqa huk puntoyta señalan, maypim willakuyqa formalizarisqa kanan, chaymantaña huk pruebayuq willakuy tukunanpaq. Cristoqa sapa kuti qhawachinmi imayna prueba kananta, runakunata warmikunatapas chay pruebamanta responsable kananpaq manaraq mañakuchkaptin. Adánwan Evawanqa ñawpaqmantapuni willasqa karqan imayna ruwaykuna hamunanta mana kasukusqankurayku, hinaspa Diosqa hayk’aqpas mana cambianchu.

And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

Hinaqa Señor Diosqa runata kamachirqan, nispa: Huertapi kaq llapa sach’amantan munasqaykiman hina mikhunki; ichaqa allinwan mana allinwan reqsiy sach’amantaqa ama mikhuychu; imaraykuchus chaymanta mikhusqayki p’unchaypi cheqaqtapunin wañunki. Génesis 2:16, 17.

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

William Millerqa 1831 watamanta 1833 watakama ñawpaq angelpa pruebay mensaje-ninta “formalizarqan”. Pachak chusku chunka tawa waranqa runakunapa mensaje-ninqa 1996 watapi formalizarqa, Time of the End sutiyuq revista lluqsisqanwan, chaymi Daniel chunka hukniyuq qillqapa qhipa soqta versículonkuna-ta qhawarin, 1989 watapi kichasqa karqan chaykunata. Chay watallapitaq Prophetic Time Lines sutiyuq publicaciónpas lluqsirqan, hinaspa churasqa methodology-ta, mayqinchus iskay chunka iskay kuti aswan kallpayoq William Millerpa chaskisqan kamachikunamanta. Chay kamachikunaqa kunanqa Prophetic Keys sutiyuq publicaciónpi churasqa kachkan. Llapa runakuna kimsa kaq angelpa mensaje-ninta willakuyta ruwaspa llamk’achinqaku chay kamachikunataqa, Millerpa kamachikunan kanku.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

“Kaykuna kinsa angelpa kimsakaq willakuyninta willakuypi churakusqakunaqa, Tayta Millerpa chaskisqan kaq hinallataqmi Qillqasqakunata maskhashanku.” Review and Herald, November 25, 1884.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Millerpa kamachikuyninkunaqa alfa nispam, Profecíaq Llavekunaqa omega nispam kanku. Hukllaña ñanmi kachkan profecíaq prueban willakuyta atipaypaq: Diospa Siminpi nisqa yachaymaskaymanta ruray ñanta llamk’achispa. Cheqaq willakuyqa mana rakisqa kayta atinchu cheqaq metodología-manta, mayqinchus chay willakuyta sayarichin. Sapa reformación kuyuriypiqa chay miraypaq prueban willakuyqa sut’inchasqa churakun, hinallataq cheqaq metodologíaqa chay waymarkapa huknin kaqninmi. Millerpa willakuyninqa Daniel qillqapa kichasqa kayninmanta hatarirqan. Paypa willakuyninqa Gedeonpa willakuynin karqan, imaraykuchus chaypas kimsa pachak soldadokunamanta huk ejercitota paqarichirqan.

And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

Hinaspan kimsa pachak qharikunata kimsa t’aqaman, sapankapa makinman waqra qepiyta churaran, ch’usaq puyñukunatawan, puyñukunap ukhupitaq achkiykunata. Hinaspan pay nirqan: Qhawariwaychis, hinallataq ruwaychis; qhawariychis, campamentopa hawapi kaqman chayamusaq chayqa, imayna ruwasqayman hina, hinallataq qankunapas ruwaychis. Waqrata phukuspa noqapas, llapa noqawan kachkakkunapas, chaymantataq qankunapas llapa campamentopa muyuriqnintinpi waqrakunata phukuychis, nispa: Señorpa espadan, Gedeonpataq. Jueces 7:16–18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

Willierpa willakuyninqa karqan “trompeta”, hinaspa “espada”pas. Ichaqa chayqa karqan Gideonpa hinallataq Señorpa espadanmi. Señorpa Siminqa 1611 watapi rikhurichisqa karqan, hinaspa 220 wata qhipamanmi Millerqa ñawpaq angelpa willakuyninta rikhurichirqan. Independenciapa Declaracionninqa 1776 watapi rikhurichisqa karqan, hinaspa 220 wata qhipaman, 1996 watapi, kinsa ñiqin angelpa willakuyninqa rikhurichisqa karqan. Millerpa willakuyninqa Diospa llaqtanpa ukhupi ñawpaq angelpa willakuyninmi karqan, imaynachus Ulai mayu rikuypi sut’inchasqa, taripay kichasqa kasqanta willakuspa. Future for America-pa kinsa ñiqin angelpa willakuyninqa Diospa llaqtanpa hawa lawpi willakuyninmi, imaynachus Hiddekel mayu rikuypi sut’inchasqa, taripay wisq’akusqanta willakuspa.

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

Ñawpaq willakuy yachayñiqinmi rikuchisqa kachkan huk Mesiásmanta willakuykunamanta, Mateo nisqanpi Cristopi hunt’asqa kasqanta reqsichisqanwan; chay hinallataq 1831 watata rikch’achin, maypichus “tayta” nisqa 1996 watapi churinta representachkan. Yachayñiqpa iskay testigonkunaqa alfa hinaspa omega kanku; runa kachaqpa chaypi yaykusqanwan kuska, tayta-churi masiykuyta sayarichinku, chaymi Malaquíaspa Elías willakuyninpa masiykuynin. Taytapa sonqonkunaqa wawankunaman kutirichisqa kanku, hinaspataq paykunapa sonqonkunaqa taytankunaman. Millerpa kamachikuyninkunaqa “Profecíaq Llavekuna” sutiyuq kamachikuyninkunawan huñunakuq kanan. Musuq k’anchayqa mawka k’anchaypa hawanpi sayachisqa kanan. Pikunachus mana munankuchu 1831 hinaspa 1996 wataq yachayñiqninta apaykachayta, ñakasqa kanku. Huk klaseqa ñakasqa kachkan, huknintaq bendecisqa. Akllayqa qampaqmi.

The Second Messianic Waymark —1996

Iskay Mesianiku ñanrakhi —1996

That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

Chaymi hunt’asqa kanampaqmi profetapa rimarisqan junt’akunman karqa, nispa: “Simiyta kicharisaq parábolekunapi; kay pachaq qallariyninmanta pacha pakasqa kashaq imakunata rimarisaq.” Mateo 13:35.

Prediction

Willakuy ñawpa rimay

I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

Ñawsa simikunapi simiyta kicharisaq; unay pacha pakasqa rimaykunata rimarisaq. Salmos 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Yuyasqa rimaykuna; Judá ayllumanta León nisqaqa “rimarin” nisqan tinkuchikuykunaqa sut’imanta sut’iman rurasqa qhawachiykuna kanku, kaypi cheqaqkuna pachaq qallariyninmanta pacha sellasqa karqanku, utaq pakasqa waqaychasqa karqanku. Huk kuti willakuy formalchasqa kaptinqa, chaymanta ñawpaqmanqa profecíapa hunt’akuyninwan kallpachasqa kachkan, chaymi huk pruebay tiempo qallariyninta señalarin.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

Qhipa tamya 11 septiembre 2001 punchaw qallaykuptin ch’iqnakuq kaynin 1888 watamanta, hinallataq Corépa ch’iqnakuyninpas, yapamanta ruwasqa karqan. Minneapolis llaqtapi 1888 watapi ch’iqnakuypi, hinallataq Corépa ch’iqnakuyninpi, Diospa akllasqan kachaqninkuna mana chaskisqa karqanku, paykuna apamusqanku willakuywan kuska. Wawaqa, armakuna yakuqa ima, iskayninku kuska wikch’usqa karqanku. Chaytaqa ruwarqanku kay yuyaywan: llapa huñusqa ayllupas Diospa akllasqan runakunahin ch’uyallaña kasqanta. Chay hatarikuqkunaqa mana atirqankuchu Divinidadta runa kachaqkunawan kuska rikuyta. Paykunaqa kikillankuta rikurqanku, Divinidadmanta ch’usaq runa kayllata; chayrayku llapallan kikinlla kasqanta yuyarqanku.

Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

Kunan Qóra, Izharpa churin, Cohatpa willkan, Levípa miraynin, hinallataq Datánwan Abiramwan, Eliabpa churinkuna, hinaspa On, Pelethpa churin, Rubénpa mirayninkuna, runakunata pusarqanku. Hinaqtinmi Moisespa ñawpaqenman hatarirqanku wakin Israelpa churinkunawan kuska, ishkay pachak pichqa chunka tantakuypa umalliqkuna, llaqtapi reqsisqa, sutiyuq runakuna. Paykunataq Moisespa contranpi, Aaronpa contranpipas huñunakuspa nirqanku: Anchaqa qankuna kikiykichikman hap’ipakunkichik, imaraykuchus llapa tantakuyqa ch’uyaqmi, sapankankupas, Señorpas paykunawan kashan; chayqa, imanasqataq qankunaqa Señorpa tantakuyninpa hawanman hoqarikunkichik? Números 16:1–3.

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Corépa hatarishqan, 1888 watapi pasaq kaq, hinaspa 9/11 nisqa, Diospa akllasqa umalliqkuna akllasqanta mana kasukuyta hina rikuchisqa kachkan, chaymantaq Diospa huñunasqanmanta llulla sut’inchaypi confianzata churayta. Jeremíasqa chay kikillan imaynam kasqanta reqsichin, hatariqkuna “Señorpa templon, Señorpa templon kaykuna kanku” nispa rimarqanku chaypacha.

The word that came to Jeremiah from the Lord, saying,

Jeremiasmanmi Señor Diosmanta hamuq simi, nispa,

Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

Sayariy Jehovápa wasin punkupi, chaypim kay simita willakuy, hinaspa niy: Uyarispa uyariychik Jehovápa siminta, llapa Judá runakuna, kay punkukunata yaykuspa Jehováta yupaychayta hamuqkuna. Kayhinan ninku tukuy atiyniyuq Jehová, Israelpa Diosnin: Ñanniykichikta, rurasqaykichiktapas allinchaychik, chaymi kay cheqapi tiyasqaykichikta saqesqayki. Ama llulla simikunapi hapipakuychikchu, kaynata nispa: Jehovápa templonmi, Jehovápa templonmi, Jehovápa templonmi kaykuna.

For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

Sichus llapan purinaykichiskunata, llapan ruraynaykichiskunatapas allinta chiqanchankichis chayqa; runa masinwan ukhupi allin juiciota hunt’aspa rurankichis chayqa; mana ñak’arichinkichischu wakcha runata, wawakunamanta qipaqta, viudata, kay cheqapi mana huchayoq yawartapas hich’ankichischu, nitaq huk dioskunapa qhepanman purinkichischu qankunapa mana allinniykichispaq: chayqa kay cheqapi tiyachisqaykichis, taytaykichiskunaman qosqay allpapi, wiñaypaq wiñayninpaq.

Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

Qhawaychik, qankunaqa llulla simikunapi atinikunkichik, chaykunataq mana imatapas allinta yanapanmanchu. Jeremías 7:1–8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Jeremíaspa pachasnin judíokunapa llulla siminkunaqa, Corépa paywan kuska pureqkunapa llulla siminkunami, 1888 watapi hatarikuqkunapa, hinallataq 9/11 nisqapi hatarikuqkunapapas llulla siminkuna. Chaykunaqa Efraínpa machasqakuna Isaías iskay chunka pusaqniyuqpi pakakunku chay llullakunami.

Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

Chaymi, uyariychik Señorpa siminta, Jerusalén llaqtapi kay llaqtata kamachiq asipayakuq runakuna. Qankunaqa ninkichikmi: “Wañuywanmi rimanakuyta rurayku, uku pachawanmi acuerdopi kashani; llumpaq castigo pasaqtin, manam noqaykumanqa chayamunqachu. Llullakuytam pakarikunaykupaq refugio hina rurayku, pantasqa simi ukhupim pakakusqayku,” nispa. Isaías 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

Chayqa llullaqa cheqaq kayta mana kuyayniyuq kayta hinallataq rikuchin, chaymi 2 Tesalonicensespi atiyniyuq pantachikuyta apamun.

And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.

Chayrayku Diosmi paykunaman sinchi pantachiyta kachamunqa, llullata creenankupaq: cheqaqta mana creenqanku, mana allin kaypita kusikuqkunaqa llapankum condenasqa kanankupaq. 2 Tesalonicenses 2:11, 12.

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

“Llullakuq simikuna” nisqaqa mana yuyayniyuq yachayta rikuchin: iglesiaqmi salvacionta tarisqa kanan, mana akllasqa kachaqkunapi hinallataq paykunaq akllasqa willakusqankunapichu nispa. Dioswan runaq tinkuyninqa ruwasqa hinallataq waqaychasqa kachkan sapallan Simiyninwan. Payqa Simi kachkan, manataq pipas Taytaman hamunmanchu mana Simiwanqa. Cristota rikuchin akllasqa kachaqninkunawan hinallataq paykuna apamusqanku willakuyninwan. Huk hina iñiqqa, Cheqaq Kayta cheqnispa, llulla kasqapi iñiytaqmi. Jeremiasqa templopi confian judíokunata huchachan, Shilohmanta yuyarichispa, maypichus Diospa Arkanqa Promised Landman yaykuymanta pacha kasqa.

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. Therefore 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. Jeremiah 7:14–16.

Chayrayku kay wasiwan, sutiywan sutichasqa, maypichus qankuna confiankichis, hinallataq qankunaman, taytaykichiskunamanpas qosqay lugarwan, ruwasaq Shilohman imayna ruwasqayta hina. Hinaspan qankunata ñawpaqniymanta qarqosqaykichis, tukuy wawqeykichiskunata, Efraínpa llapan mirayninta hina qarqosqayman rikch’akuqta. Chayrayku ama mañakuwaychu kay llaqtapaq, amataq waqyayta utaq mañakuyta paykunapaq oqarichiychu, amataq noqaman mañapayayta ruraychu; mana uyarisqaykichu. Jeremías 7:14–16.

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

Mana allinmanan Eli, iskay mana allinmanan churinkunawan, Hophniwan Phineeswan, Coré, Datán, Abiramwan kuska rikuchikunku hinallataq paykunawan tupanku, aswan-aswan hatunman wiñaq apostasiata saqespankurayku, kama gracia p’unchaw wisqasqa karqa chaykama; chay kimsaqninpas hukllapi p’unchawllapi wañurqanku, imaynachus Coré, Datán, Abirampas wañurqanku hinata. ¡Lliw paykuna Domingo kamachikuypi wañunku!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

9/11-pi Coré-pa hatarichiynin, Elí-pa hatarichiynin, Jeremías-pa testimoniunpi judiokunapa hatarichiynin, hinaspa 1888 wataq hatarikuqkunaqa chay pachaq willakuyninta hinaspa willakuqnin-kunatapas mana chaskinku, paykunapa contranpi hatarinku. Chay pachaqa iskay pruebakunapa qhepanpi Domingo kamachiywan tukukun. Ñawpaq pruebaqa 9/11-manta 18 julio 2020 kama; iskayñiqin pruebaqa Chaupi Tuta Waqaychasqa Qapariy willakuyninwan rikuchisqa pichasqa hinaspa sellasqa kaymi. Chay pichay ruraymanta Gedeón hinaspa Paypa kimsa pachak runankunaqa trompetankuta waqachinankupaq wakichisqa kanku, hinaspa chaytaqa ruwanku Samuel Domingo kamachiypi hatarichisqa kaptin, chaymi filisteokunaq makinpi Arca hapisqa kasqan pacha. Chaymanta atipaq iglesiaqa huk señalta hina oqarichisqa kachkan.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

Chay iglesiaqa huk reytanmi kan, sutinqa David; hinaspa huk profetatan, Ezequielwan rikusqa, Samueltawan, Shiloh urmaypi. Iglesiataq sacerdociotapas kanqa, Joséwan rikusqa. Domingo kamachiywan prueba pachaqa maypim Espíritu Santoq ninan mana tupuyniyoqta hich’asqa kachkan, qanchis ñiqin sellowan rikusqa hina. Chay ninaqa tukuchin hatun sutiyoq qharikunata, Coré, Datán, Abiram, Elí, Ofni, Finees hinaspa 1888 wata rebeldekunawan kuska hatarirqankuta.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

Chay Espíritu Santopa jichhaykusqan ninaqa, iglesia atipaqpa dramanninqa chaymanta rikch’ariyninmi. Iglesiataqa rey Davidwan, profeta Ezequielwan, sacerdote Joséwanmi rikuchisqa. Chay kinsantinmi sayashanku chay ninapi, mayqenchus 250 sutiyuq runakunata tukuchin, imaynatachus Nabucodonosorpa ninan tukuchirqan chay kinsa allin qhariykunata hornoman wisch’uq runakunata. Iglesia atipaq hina, llapa kay pacham rikun imaynatachus nina hornoman wisch’usqa kanku, hinaspa qonqayllam Diospa Churin rikurimun iglesiaspa profetanwan, sacerdotenwan, reyninwan kuska—Sadrac, Mesac, Abed-nego nisqakunawan rikuchisqa. Chay nina hornopi tawa kimsa chunka watayuqkunaqa chay cheqaqta rikuchinku: Dios kaynin runa kaywan huñusqa kaspaqa mana huchallikunchu!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Coré, Datán, Abiram, hina Eli, Ofni, Fineespas, iglesia triunfante nisqa llullachisqa rikch’ayninmi kanku, chay iglesiaqa huk profetawan, huk sacerdotewan, huk reyiwan ruwasqa kasqanmantam. Chay kimsayuqkunaqa Gedeonpa 300 runankunam, Pentecostés p’unchawpi kimsa waranqa almaskunam, 300 Millerita willakuqkuna, 1843 watapa kimsa pachak chartakuna, pikunachus Domingo kamachiy chayamunan p’unchawpi kimsa chunka watayuq kanku, hinallataq nina hanaqpachamanta uraykamun. Elíaswanqa, chay ninaqa chiqap profetakunata llulla profetakunamanta t’aqanapaqmi karqa. Levítico libropi “pusajñiqin” p’unchawpi uraykamuq nina, Aarón qallarispa sirvinan p’unchawpi, Aarónpa haywarisqanta ruphachin, chayqa Malaquías kimsa nisqapi haywarisqam, ñawpaq watakunapi hina kusikuywan chaskisqa. Chay kikin ninam mana reqsisqa utaq común nisqa ninata haywarikuqkunatapas tukuchin, Hophniwan Phineeswan, Aarónpa churinkuna nisqawan rikuchisqa hina.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Diosqa Elíaswan cheqaq willakuyta apaq profetata, utaq Aarónwan cheqaq sacerdote-ta takyachishan chayqa, ninawanmi wañuchin Baalpa llulla profetankunata, paykunam kankupas Hophni hinallataq Phineas. Hophniwan Phineaswanqa Aarónpa churinkunam; paykunam kanku huk pacto llaqtapa qhipa miraynin, Señorpa siminmanta wikch’uykusqa domingo kamachikuypi.

“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

“Kayqa rimaykunaka manam Pañi White-pa siminkunachu, aswanpas Señorpa siminkunam; paypa kachaqninmi chaskichiwachkan qankunaman qunaypaq. Diosqa qayaykachasunkiñam amaña paywan kutichinakuywan llamk’anaykipaqchu. Achka yachachiyta qusqakuq karqa runakuna cristianokunapaq nispa sutichakuspanku, ichaqa Satanaspa imayna kasqankunata rikuchispa, espiritupi, simipi, ruwaypipas cheqaq kaypa wiñayninta hark’aspa, cheqapunim Satanas pusachkan chay ñanpi purishanku. Sonqonkupa sinchi rumiyayninrayku atiyta hap’ipakunku, chayqa manam ima hina paykunaqpaq kaqchu, nitaq paykunaqa chayta rurayta atinkumanchu. Hatun Yachachiqmi nin: ‘Tikranisaq, tikranisaq, tikranisaq.’ Runakuna Battle Creek llaqtapi ninaku, ‘Señorpa templonmi, Señorpa templonmi noqayku,’ ichaqa mana ch’uya nina-taq llamk’achkanku. Sonqonkunaqa manam Diospa gracianninwan llamp’uyachisqa, nitqapas uywaychasqachu.” Manuscript Releases, volumen 13, 222.

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

“Nina común” nisqaqa imatachus Aarónpa churin apaykakurqan sacerdociopa qallariyninpi chaymi. “81” yupayqa sacerdociopa unanchaqninmi, hinaspa Levítico pusaq kaqpi, huk kaq versículopi, qanchis p’unchawkuna sacerdotepa ch’uyanchasqanpaq hinaspa t’aqasqa kasqanpaq rikuchisqa kachkan. Paykunapa p’achankuna qichusqa kanku, hinaspa Hanaq Pacha Hatun Sacerdotepa p’achankunawan tikrasqa kanku, imaynachus Zacaríaspa musquyninpi Josuéwan angelwan kimsa kaq capítulo pi rikuchisqa kashan hina. Zacaríaspi kimsa pachakqa “admirakuypaq qharikuna” hina sutichasqa kanku, paykunaqa Diospa llaqtanpa huchankunata hurqunqan historiapi rikuchiqkuna kasqankurayku; chayqa domingo kamachiy kashan, maypachachus iglesiaqa maqanakusqa kasqanmanta atipaqman tukupun. Qanchis p’unchaw t’aqasqa kaymanta qhipamanqa, pusaq kaq p’unchawpi serviyta qallarikurqanku.

And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.

Qankunapaq t’antanakuy karpapa punkumanta ama lluqsiychikchu qanchis p’unchaykunaqkama, t’aqasqa kasqaykichikpa p’unchayninkuna tukukunankama; imaraykuchus qanchis p’unchaykunata pay qankunata t’aqasqa kanaykichikpaq churankaq. Levítico 8:33.

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Pusaq p’unchawqa unanchaqmi pusaq kaqta, qanchismantam, Laodiceamanta Filadelfiaman tukukuqta, Noépa arkanpi pusaq almaqkunata, circuncisiónpa pusaq kaq p’unchawninta, hinallataq kawsarimuyq pusaq kaq p’unchawninta. Chay p’unchawqa Domingo leymi, chaypi papadopa wañuchiq ch’akiynin hampisqa kananrayku, chaymi kawsarimuspa pusaq tukunku, qanchismantam.

And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

Hinaspapas p’unchawpi, Moisés waqyachirqan Aaronta, churinkunatawan, Israelpa kurakku runankunatapas. Levítico 9:1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

Pusaq p’unchawpi, saserdotekuna qallarirqanku serviyta, ichaqa Aaronpa churinkuna “ninata mana santokta” haywarirqanku. Adventismon ninku paykunaqa Señorpa templonmi kasqankuta, chay mañakuytaq Sister White riqsichirqan nina mana santok kasqanta. Manam llullakuyllachu, aswanpas nina mana santokmi, santo ninawan tupachisqa. Santo ninaqa Chawpi Tuta Qapariypa willakuyninmi, nina mana santoktaq llulla qasi kay hinallataq allin kawsay willakuymi, chaymi qhepa willakuy kanqa mana rimaq allqukuna willakusqan, chaykunaqa mana qapariyta munarqankuchu nitaq waqaychay willakuyta quyrqankuchu. Isqon kaj kapitulopi, Aaronqa haywarikuyta rikuchin, hinaspataq hanaq pachamanta nina uraykamun haywarikuyta rupachinanpaq. Chaymantataq iskay millay churinkuna nina mana santokta haywarinku, hinaspataq Diospa ninan paykunata rupachin.

And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

Hinaqtataq Aarón makinta runakuna pataman, hinaspa paykunata samincharku; hucha rayku qurbanamanta, rupachisqa qurbanamanta, allinyachiy qurbanakunamantapas uraykamurqa. Hinaspa Moiséswan Aarónwan tantanakuy tinkuna toldoman yaykurqanku, hinaspa lluqsispankuña runakunata samincharqanku; Señorpa k'anchaynintaq llapa runakunaman rikurirqa. Chaymantataq Señorpa ñawpaqninmanta nina lluqsimurqa, altar patapi kaq rupachisqa qurbanatawan wirantapas ruparqu. Chayta llapa runakuna rikuspaqa qapariqta waqyarqanku, hinaspa uyankuman urmaykurqanku. Hinaspa Aarónpa churinkuna Nadabwan Abihuwan, sapankankutaq inciensu rupachina vasonta hap'irqanku, ukhuman ninata churaykuspa, hinaspa patanman inciensuta churaykuspa, Señorpa ñawpaqninman huklaw nina nisqata haywarqanku, mayqintachus pay mana kamachirqachu. Chaymi Señorpa ñawpaqninmanta nina lluqsimurqa, paykunata mikhurqu, hinaspa Señorpa ñawpaqninpi wañurqanku. Levítico 9:22–10:2.

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

Battle Creek llaqtapi qhari-kunaqa kunan pacha Sanedrínmi kanku, iglesia-nkuq ruwasqan churasqanpi atinispa, Laodiceaman Chiqaq Testigoq willakuyninmanta aswan. Laodiceaman Chiqaq Testigoqa Cristom, payqa hayk’aqpas mana tikranchu, hinaspataq sapa kutinmi kikin akllasqan qhari-kunata llamk’achirqan willakuyninta apachinankupaq chay runa-kunaman, paykunaqa Laodiceaq imayna kasqanta rikuchispa kasharqanku. Inti uranpiqa manam imapas musuqchu kan.

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

Pay akllarqan Moisesta akllarqan, payqa Diosllaña yachachisqan karqa tawa chunka watakuna; hina kikinmi Jesúspas, primon Juanpas yachachisqa karqanku. Moisesta, Cristota, Juantawan akllarqan formal yachachiy sistemamanta hawapi yachachisqa runakunapa ejemplonkunata hina. Nazaretqa akllasqa runapa símbolonta rikuchin, musuq hatarikuqkunahina; Joneswan Waggonerwan 1888 watapi Minneapolispi hatarikuypi. Nazaretqa akllasqa runapa qayasqa kayninta, sapaqchasqa kaynintawan rikuchin; ichaqa akllasqa runaqa huk llaqtapa ciudadano kasqanrayku mana yupaychasqa llaqtamanta.

And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

Hinaspan Natanael payta nirqan: ¿Nazaretmanta ima allinpas lluqsiyta atinchu? Felipe payta nin: Hamuy, qhawariy. Juan 1:46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Isaías 28 nisqapi rimayta atispa sasachakuy simikunaqa Nazaretmanta hamuqkunata rikuchin. Millerpa willakuynin 1831 watapi hukmanyarusqa qhepaman, chay willakuyqa iskay kaq ay, nisqa profecíapa hunt’asqanwan kallpachasqa karqa, 9/11 nisqapi kinsa kaq ay profecíapa hunt’asqanta rikuchispa. Qatiq qillqapi kinsa kaq Mesíasmanta profecíata hap’iqasunchik.

“Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

“Kimsa tuta ñawpaqta Review oficina ruphasqa kananpaq, huk nanaypi karqani, simikuna mana atisqankuchu chayta willayta. Mana puñuyta atirqanichu. Cuartopi purirqani, Diosta mañakuspa llakipayakunanpaq llaqtanrayku. Chaymantataq rikurqani Review oficinapi kasqayta, chay hatun wasi kamachiq runakunawan kuska. Paykunaman rimayta munarqani, chayhinataq yanapayta. Huk atiyniyuq hatarispan nirqan: ‘Qamkuna ninkichik: Señorpa templon, Señorpa templonmi noqayku; chayrayku kayta, chayta, huktaq chayta ruwanaykupaq atiyniyuq kachkanchik. Ichaqa Diospa siminmi achka imakunata hark’an qamkuna ruwanaykichikpaq yuyaychasqaykichikmanta.’ Ñawpaq hamuyninpi, Cristomi Templota picharqan. Iskay kaq hamuyninman ñawpaqtaqa yapamanta Templota pichanqa. Payqa chaypi kasharqan Templota pichaspa. Imarayku? Rantiywan rantiq llank’anata chayman apamusqa kasqanrayku, hinaspa Diosqa qonqasqa karqan. Kaypi utqay, chaypi utqay, huk lawpiña utqaywan, mana tiemponchu karqan hanaq pachamanta yuyaychanapaq. Diospa kamachikuyninpa principiosninqa rikuchisqa karqan, hinaspataq tapuyta uyarirqani: ‘Kamachikuyta mayk’aqllatataq kasukunkichik?’ Chaymantataq kay simi rimarisqa karqan: ‘Diosqa pichanqa hinaspa chuyañachanqa Templonta phiñasqampi.’”

“In the visions of the night I saw a sword of fire hung out over Battle Creek.

“Tutap p’unchay musquykunapi rikurqani nina espada Battle Creek llaqtapa hawanpi warkusqa kashaqta.

“Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

“Hermanokuna, Diosqa chiqapmi ñoqanchikwan. Ñuqaqa qankunaman niyta munani: kay ruphaykunapi qusqasqa willakuykuna qhepamanpas, llaqtanchikpa pusariqninkuna ñawpaqpi imayna rurasqankuman hina kikinchakkuspa, kikinkuta hatunchaspa purinqaku chayqa, Diosqa qatiqman aychankunatam apakunqa. Pay kawsashanman hina chiqapmi, paykunaman rimarinqa simipi, mayqen simitas mana pantaspa unanchayta atinqakuchu.”

“God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

“Diosqa qhawachkanchikmi, huch’uy wawakuna hina ñawpaqenpi pisiymanaykupta rikhunanpaq. Kunanmi kay simikunata rimani, payman humilda kaywan, llakiy sunquwan hamunanchikpaq, hinaspa imatachus pay mañakunanchikmanta yachananchikpaq.” Publishing Ministry, 170, 171.

“The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

“Kay pachaqa willakuyqa manam kaychu: ‘Señorpa templonmi, Señorpa templonmi, Señorpa templonmi noqanchikqa kanchik’ nispa. ¿Pitaq Señorqa yupaychasqa hina kaq vasokunapaq chaskin?—Cristowan kuska llamk’aqkunatan; cheqaq kawsayta iñiqkunatan, cheqaq kawsayman hina kawsakqkunatan, cheqaq kawsayta tukuy rikch’ayninpi willaqkunatan.” Review and Herald, October 22, 1903.

“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

“Kaykunaqa mana ñañay White-pa siminkunachu, aswanpas Señorpa siminkunami, paypa kachamusqan mensajeronninmi chaykunata noqaman qorqan qankunaman qoniypaq. Diosqa qankunata waqyaykusunkichik amaña Paywan contra munaykunapi llamk’anaykichikpaq. Achka yachachikuymi qosqa karqan runakuna cristianokuna kasqankuta nispa, ichaqa Satanaspa atributonkunata rikuchispa, espiritupi, simipi, rurayninpipas cheqaq kaypa ñawpaqman puriyninta hark’aspa, sut’inmi Satanaspa pusasqan ñanta qatishanku. Sonqonkupa sinchi rumiyasqanraykun, paykunam hap’ipakunku autoridadta mana imaynanpi paykunapa kaqta, nitaq paykunam mana ruranankuchu. Hatun Yachachiqmi nin: ‘Tikraykusaq, tikraykusaq, tikraykusaq.’ Runakunaqa Battle Creekpi ninku: ‘Señorpa templon, Señorpa templonmi noqayku,’ ichaqa común ninata apaykachashanku. Sonqonkunaqa mana llamp’uyachisqa, mana uywanakusqachu Diospa graciannintaq.” Manuscript Releases, volumen 13, 222.