“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
Sinqa munaywanmi suyaykuni Pentecostés p’unchaypi pasasqakuna yapay kutimunanta, chay kutipi karqanmantapas aswan hatun atiywan. Juanmi nin: “Rikurqani huknin angelta hanaq pachamanta uraykamusqanta, hatun atiyniyuqta; kay pachataq k’anchaykusqa karqan paypa k’anchariyninwan.” Chaymantapas, imaynachus Pentecostés pacha karqan hina, runakunaqa cheqaq kayta uyarinqaku paykuna-man rimapayasqata, sapa runaqa kikin siminpi.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Diosqa musuq kawsayta samaykuchinman sapa alma-man payta chiqap sunquwan serviymunayuqman, hinaspataq altarmanta kawsayniyuq rawraykuta simikunaman tupachinman, paypa yupaychayninwan sumaq rimayniyuq kananpaq. Waranqa kunan rimaykuna kallpachasqa kanqaku Diospa Simiyninpa admiraypaq cheqaqkuna willakuyta rimarinankupaq. Qhapaqlla mana allin rimay atiq qallu paskasqa kanqa, manchakuqkunataq kallpachasqa kanqaku cheqaqmanta sinchi sunquwan testimonio qoyninankupaq. Señor yanapaykuchun llaqtanta almapa templo-ninta llapa qhelli k’illiymantapas pichanankupaq, hinaspataq paywan hina qayllapi t’aqasqa kachun, qhipa para jich’amusqa kaptin chaymanta rakisqa kanankupaq.” Review and Herald, July 20, 1886.
Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.
Pentecostés, Señorpa raymin hina qhawarisqa kaptinqa, Manchakuy Pascuawan, levaduraynaq t’ant’a raymiwan, ñawpaq ruruchakuna haywarikuywan, chanta semanakuna raymiwanqa mana t’aqasqa kayta atinchu. Pentecostésqa huk pacha p’unchawkuna kashan, ichaqa huk p’unchawllapi chayasqa tiempo puntopis kashan. Chayraykun sutichasqa “Pentecostal temporada” nisqawan. Chay temporadaqa qallarirqan Cristopa wañuyninwan, pampasqa kasqanwan, kawsarimuyninwan ima. Wicharipusqan qhipamanqa Cristo qallarirqan tawa chunka p’unchawkuna sapanka yachachiyta, chaymanta qatiqta chunka p’unchawkuna alto cuartopi, maypichus hukllay kasqa hunt’asqa karqan. 9/11 qallarichirqan huk pacha tiempota, Estados Unidos llaqtapi domingo kamachiy chayakunan kama tukukuqta. Chay domingo kamachiyqa Pentecostés p’unchawwan rikuchisqa kashan tiempo puntotahina; huk tiempo punto, mayqenchus ñawpaqninpi huk pacha tiempo karqan, 9/11-manta qallarikuq. 9/11-manta domingo kamachiykamaqa “Pentecostal temporada” yapamanta ruwakun.
Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.
Pedro sut’ita rimarirqa “ninaq simikuna” nisqapa milagrosok rikch’ayninqa mana machasqa pantaychu kasqanta, aswanpas Joel qillqapi nisqakuna hunt’asqa kasqanta, imaraykuchus willakuy contra huk ch’aqway apamusqa karqa. “Simikuna”qa huk willakuypa rikuchisqanmi, ninataq Espíritu Santo-ta rikuchin. Pentecostéspa willakuyninqa divinidadpa (Diosqa tukuyta ruphachiq ninam) runa simipa runakaywan huñusqa kasqanta rikuchin. Hinallataq imaynachus Pedro qhari pachak tawa chunka tawa waranqa runakunata qhipa para pacha tiempopi rikuchin, chayhinallataq sasachakuq judíokunapas ñawpaq pacto llaqtata rikuchinku, paykunataq qhipa para urmashaq pachapa kikin p’unchayninpi pasasqa hina saqesqa kachkanku.
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.
Hinaspan llapallan hunt’asqa karqanku Espíritu Santo-wan, hinaspan qallarirqanku huk simikunapi rimayta, imaynachus Espíritu paykunaman rimarinankupaq qosqanman hina. Jerusalén llaqtapin tiyasharqanku judíokuna, Diosta manchakuyniyuq runakuna, sapa nación hanaq pacha uranpi kaqkunamanta. Chayta mayllapi uyarispaqa, achka runakuna huñunakuspa hamurqanku, hinaspan pantasqa karqanku, sapa runa paykunata kikinkupa siminpi rimashaqta uyarisqanrayku. Llapanmi muspharqanku, admirakuspa, hukninwan huknin tapunakuspa nirqanku: Qhawariychik, manachu kay rimashaqkuna llapallan Galilea runakuna? Imaynataq ñuqanchik sapa huk uyarinchik kikinchikpa siminchikpi, mayqin simipichus paqarirqanchik chaypi? Partokuna, Medokuna, Elamitakuna, Mesopotamia llaqtapi tiyashaqkuna, Judea llaqtapi, Capadocia llaqtapi, Ponto llaqtapi, Asia llaqtapi, Frigia llaqtapi, Panfilia llaqtapi, Egipto llaqtapi, Cirene muyuriq Libya suyupi kaq partikunapi, Roma llaqtamanta hamuq karu llaqtayoqkuna, judíokuna hinallataq judío religionman kutirikusqakuna, Cretakuna hinaspa Arabia llaqtayoqkuna, uyarinchik paykunaqa ñuqanchikpa siminchikkunapi Diospa admiraypaq ruwasqankunata rimashaqta. Llapanmi muspharqanku, mana yachaspanku imatachus niyta munan, hukninwan huknin nirqanku: ¿Imataq kay niyta munan? Wakinkuna asispataq nirqanku: Kay runakunaqa musuq vinowan hunt’akunku. Chaymi Pedro, chunka hukniyuqwan kuska sayarispa, sinchita rimarispa paykunaman nirqa: Judea runakuna, Jerusalén llaqtapi tiyashaq llapallaykichikpas, kayta yachaychik, simiykunata uyariychik: kay runakunaqa manam machasqachu kanku, imaynachus qankuna yuyankichik hina, p’unchaypa kimsa horañamraq kasqanrayku. Hechos 2:4–15.
Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.
Pedroqa Pentecostés nisqanta Joel qillqapi hunt’akusqanta sut’inchashan. Chaytaqa willakuykama qhawaywan ruwashan, maypachachus llapan kay pachapi kaqkuna rikuchisqa kanku, imaraykuchus chay qillqasqapi nin: uyariqkunaqa “hanan pacha uranpi kaq sapa llaqta-mantam” hamusqaku. 9/11 p’unchawpi kay pacha Cristoq hatun k’anchayninwan k’anchaykusqa karqan; hinaspataq domingo kamachiy p’unchawpi pachak tawa chunka tawayuq waranqa runakuna Cristoq hatun k’anchayninta hunt’asqata rikuchinqaku, llapan kay pachaq ñawpaqenpi huk unancha hina hatarichisqa kaspanku. Pentecostés pachaqqa 9/11 p’unchawpim qallarin, domingo kamachiywanmi tukukun.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.
“Manamantaqa mana mayqenpas hayk’aqpas Diospa sellonta chaskisunchu, carácterniykupi hukllapas qhelli utaq mancha kachkaptinqa. Ñuqanchikmanmi saqesqa kachkan carácterniykupi pantasqakunata allichananchikpaq, alma templota llapa qhellichasqamanta pichananchikpaq. Chaymantataq qhepa para ñuqanchikman urmamunqa, imaynachus ñawpaq para discípulokunaman Pentecostés p’unchaypi urmamusqa karqa hinata.”
“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …
“Sapa kutichisqa kachkanchis ima aswan hayk’asqanchiskunawan kusisqa kananpaq. Qapaq kasqanchista, imaymanawan yapasqa kasqanchista yuyanchis, ichaqa mana yachanchischu ñak’arisqa, llaquisqa, wakcha, ñawsa, q’ala kashanchista. Kunanmi pacha kachkan Cheqaq Testigomanta yuyachikuyta kasukunapaq: ‘Qamta yachachiyki Ñuqamanta nina ukhupi pruebarisqa qurita rantinaykipaq, qapaq kananpaq; hinaspa yuraq p’achata, p’achallisqa kananpaq, ama q’ala kayniykipa p’enqaynin rikurinanpaq; hinaspa ñawiykikunata ñawi hampiwan llusiy, rikonaykipaq.’ …”
“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.
“Kunanmi ñoqanchikqa, wawakunawan kuska, kay pachaq millaychasqanman mana qichuykusqa kananchikpaq waqaychakunanchik. Kunanmi ñoqanchikqa carácter p’achanchikkunata mayllananchik, Huch’uy Ovejaq yawarninwan yuraqyachinanchik. Kunanmi atipananchik hatunchakuyta, munay rawrayta, espiritupi qhellakuyta ima. Kunanmi rikch’arinanchik, sinchi munaywan kallpachakunanpaq carácter nisqapa allin tupayninpaq. ‘Kunan p’unchaw Paypa rimayninta uyarispaqa, ama sonqoykichikta rumiyachiychikchu.’ Ancha sasachakuypi kashanchik, suyaspalla, qhawaspalla Señorniykupa rikurimuyninta. Kay pachaqa tutayaypi kashan. ‘Qankunaqa, wawqeykuna,’ nispa Pablo rimarin, ‘mana tutayaypichu kankichik, chay p’unchaw suwa hina hap’iykusunaykichikpaq.’ Diospa munayninqa sapa kuti tutayaymanta k’anchayta orqhomuy, llakiymanta kusikuyta, sayk’uymanta samayta qospa, suyakuq, munakuq almaqpaq.”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.
“¿Imataq rurashankichik, wawqekuna, hatun wakichikuy llamk’api? Kay pachawan hukllachakusqakunaqa kay pachapa molde-ninta chaskishanku, hinaspa wakichikushanku bestiapa señalanpaq. Kikinkumanta mana atinikuspa, Diospa ñawpaqenpi humillakuspa, cheqaq kaqta kasukuspa alman-kuta chuyanchakuchkanku, chaykunaqa hanaq pacha molde-ninta chaskishanku, hinaspa wakichikushanku Diospa sellon-ninpaq urkunpi. Kamachikuy lloqsiptin, hinaspa señal churasqa kaptin, paykunapa carácter-ninkuqa wiñaypaqmi qhipanqa chuya, mana ima qellichasqa.”
“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.
“Kunanmi wakichikunapaq pacha. Diospa sellonqa hayk’aqpas mana churakunchu qhelli qhariqpa utaq warmiqpa urkunman. Hayk’aqpas mana churakunchu munaychasqa, kay pachata munakuq qhariqpa utaq warmiqpa urkunman. Hayk’aqpas mana churakunchu llulla qalluyuq qharikunaqpa utaq warmikunaqpa, utaq sallqa sonqoyuqkunapa urkunman. Llapa sellota chaskiqkunaqa Diospa ñawpaqenpi mana ima qhellichayniyuq kananmi—hanaq pachaapaq akllasqa kayninchikwan. Ñawpaqman puriychis, wawqeykuna, panaykuna. Kunan kay nisqakunamanta aslla qillqayta atini, wakichikuyqa ancha necesariu kasqanta reqsichispa. Qankuna kikiykichik Escrituras nisqakunata maskhaychis, kunan pacha ancha manchay-solemne kasqanta entiendenaykichikpaq.” Testimonies, volumen 5, 214, 216.
Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.
Kaypi, Paní Whiteqa Pentecostés nisqata huk pacha punto hina reqsichin, Estados Unidospi domingo kamachiman tupachispa, “decreto lluqsisqa p’unchawpi.” Ichaqa, payqa domingo kamachitawan Pentecostés nisqatapas huk pacha punto hina señalaspa, waqyasqan willakuy preparakunapaqmi reqsichin huk pacha periodo, domingo kamachimanta ñawpaqta kaqta, Pentecostés tiempo hina rikuchisqa. Domingo kamachiqa qanchis p’unchaw sábado prueba nisqami, hinaspa 9/11-manta domingo kamachikama pachaqa reqsichiyta atinmi simbólico “Señorpa preparakuynin p’unchaw” hina. Preparakuymi pruebamanta ñawpaqman hamun.
The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.
Qhepa para tamyanqaqqa urmaynqa pachak tawa chunka tawa waranqa runakunapa hawanman, “imaynan ñawpaq tamya urmarqa discípulokunapa hawanman Pentecostés p’unchaypi,” chayhinataqmi. Pacha, Pentecostés tiempohina rikuchisqa, qallarinqa ch’iqchiywanraq, Cristo wichariymantan kutimusqanmanta.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Kayta nisqanta rimarispanmi, payqa paykunapa hawanman samaykurqa, hinaspan paykunata nirqa: Chaskiychis Espíritu Santota. Juan 20:22.
His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.
Samayninmi Espíritu Santota apamun, samayninmi simikunapa qapariyninta paqarichin. Jesúsqa Simi kanki, samayninwanmi Espíritu Santota apamun paypa siminta quspanta. Samaymi Adánpa aychanta kawsachirqan, samaymi Ezequielpa wañusqa ch’aki tullukunamanta kawsarimusqa soldadokunatapas kawsachin.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Cristoqa Yachachisqankunaman Santo Espíritu-ta samaychasqan, hinaspa paykunaman thak kayninta qoykusqan ruwayqa, Pentekostés p’unchaypi qosqa kanan achka para unuy hich’ayman ñawpaqta aslla sut’u unu urmaykunahina karqan.” Spirit of Prophecy, volumen 3, 243.
At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.
Pentecostés pacha qallariyninpi, Cristopa “samaynin” discípulokunaman Espíritu Santota qoykurqan, ichaqa wakinninku iskayrayarqanku.
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.
Ichaqa Tomasmi, chunka iskayniyuqkunamanta huknin, Dídimo sutiyuq, mana paykunawan karqachu Jesús hamuqtin. Chayrayku wakin discípulokuna nirqanku payman: “Señorta rikurqayku.” Ichaqa pay nirqa paykunata: “Sichus mana rikusaqchu makinpi clavoq señalninta, hinaspa dedooyta churasaqchu clavoq señalninman, hinaspa makiyta satisaqchu costadoman, manam creenichu.” Juan 20:24, 25.
The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.
Pentecostés tiemponqa huk “pruebapaq” pacha qallarirqan, Cristoq samayninwan hinaspa Tomáspa iskayrayasqan ch’axwan qallarispan. Tomáspa qallariypi ch’axwanqa Pentecostés tiemponpa tukukuyninpi judíokunapa ch’axwanta rikch’achin. Cristoqa qallariypi disipulonkuna-man rimayninta hinaspa Espíritu Santota qon, hinaspa disipulokunaqa Pentecostés tiemponpa tukukuyninpi rimayta hinaspa Espíritu Santota kay pachaman qonku.
The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.
Ruwayta Emmaúsman ñanpi puriq disipulunkunawan chayraq rurasqanta, chay kikin ruwaymanta iskay kaq testigutaqmi karqa Cristoqa disipulunkunapa hawanman samayninta pukuspa hunt’asqanpi.
And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …
Hinaspanmi, paykuna kikinpuram rimarispa yuyaymanakusqankukama, Jesús kikin qayllaykamuq, hinaspataq paykunawan kuska purirqan. Ichaqa ñawinkuna hark’asqa karqan payta mana reqsinankupaq. …
Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.
Hinaptinay kadakuada, “¡Mana yuyayniyuk runakuna, sonqoykichikpas qhella llapan ima profetakuna rimashqankuta creenaykichikpaq! ¿Manachu Cristoqa kaykunata ñak’arinan karqa, hinaspataq hatun k’anchayninman yaykunanpaq?” Hinaspa Moisesmanta qallarispa llapan profetakunawan, llapan Qelqakunapi paymanta rimashqankuta sut’incharqa. Hinaspan llaqta-man qayllaykurqanku maymanchus risharqanku; payqa aswan ñawpaqman rinan hina rikuchikurqa. Ichaqa payta sinchita mañakurqanku, nispanku: “Noqaykuwan qhipariy; tutaykuyñam, p’unchaypas tukukuyñam.” Hinaspan payqa paykunawan qhiparinanpaq yaykurqa. Hinaspa mesa-pi paykunawan tiyashaqtin, t’antata hap’ispa, saminchaspa, p’akispa, paykunaman qorqa. Chaymi ñawinkukuna kicharikurqan, payta reqsirqanku; payqa rikusqankumanta chinkapurqa. Hinaspan huknin hukninwan nirqanku: “¿Manachu sonqonchik ukhupi rawrarqa, ñanpi noqanchikwan rimashaqtin, hinaspa Qelqakunata kicharispa qhawachiwashaqtin?” Lucas 24:15, 16, 25–32.
Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.
Imayna hina Jesús “mikhuyninpi tiyaykurqan” Emmaús llaqtapi, chaymanta qhepaman disipulokunawanpas mikhurqan. Iskayninpi ima kasqanpipas mikhuymi rikuchisqa kashan. Huñusqalla kashaspa reqsichinku Pentecostés pacha qallariynin Santo Espíritu pa samayninwan señalasqa kasqanta, chay hinallataq mikhuywanpas. Qallariy ruwaykuna hatarichin huc churanakuyta, huc clase creeykuqkuna ukhupura hinaspa huc clase iskayrayakuqkuna ukhupura. Mikhuy, Santo Espíritu pa qusqan, hinaspa Qellqakuna kicharisqa kayninqa uqllanmi Cristo yachachiyta qallarisqanta “Moisésmanta hinaspa llapa profetakunamantawan.” Cristo pa yachachisqanqa apachisqa karqan Moisés pa profético siq’inta hap’ispa, chayta llapa profetakunaq siq’inkunawan tupachispa, kaypi aslla, chaypipas aslla.
On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.
9/11 punchawpi, Ezequiel qhelqapi tawa wayrakunapa samaynin phukuryarqan chunka qanchisniyuq t’aqapi wañusqa ch’aki tullukunaman. Chay pachapiqa, 1840 watapi agosto killapa chunka hukniyuq punchawninpi uraykamusqa angelwan rikuchisqa hina, paymi ñawpaq angelpa willakuyninta kallpachirqan; chay hinallataq Apocalipsis chunka pusaqniyuqpa angelni uraykamurqan huk willakuywan, chayta mikhunam karqan, imayna discípulokuna Pentecostés pacha qallariyninpi mikhurqankuchus hinata. Tomáspa mana munaynin creenapaq sut’inchan, maypachachus chay willakuy qallarichisqa kaqtin, chaypacham huk chukchuy señalasqa kachkan.
Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.
9/11 p’unchaw iskay torrekuna urmaymanta rimaspanchik, niwanchikmi Señorqa hatarin “manchayta chhaphchiyta nacionkunata.” Ancha importante yuyarinapaqmi, Diospa llaqtan ukhupi huk “chhaphchiyqa” hunt’akun cheqaq kay willakuypa contranpi maqanakuspa puriqkunawan. Kanmi “chhaphchiykuna” hawa ladomanta hamuq, ichaqa iglesiapa ukhupi ukhumpi kaq chhaphchiykunaqa rikurin huk cheqaq willakuy qhawarichisqa kashaqtin.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
“Tapurqani rikurqay chukchukyaypa imata niytawan, hinaspan qawachisqa karqani kayqa rikch’akunqa chiqap willakuymanta, chaymi waqyasqa kachkan Cheqaq Testigopa Laodiceapi kaqkunaman yuyaychasqanrayku. Kaymi chaskiqninpa sonqonpi ruwasqa kaspa, pusanqa payta unancha hap’arinanpaq hinaspa chiqap cheqaq kayta willarananpaq. Wakinkunaqa manan kay chiqap testigota muchuyta atinchu. Paykunaqa sayarinqa chaypa contranpi, hinaspan kaymi Diospa llaqtan ukhupi chukchukyayta ruwanka.
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.
“Cheqaqmi, Cheqaq Testigopa willakuynin mana kuskanpas uyarisqa kasqanta. Chay llakikuywan hunt’asqa testimonio, maypi iglesiapa destino-nin warqhusqa kashan, pisipaq qhawarisqa karqan, mana chayqa lliwllataña mana kasukusqa. Kay testimonioqa sunqu ukhuman chayanan allin arrepentimientota rurachinan; llapa cheqaqtapuni chaskiqkunaqa kasukunqaku, ch’uyanchasqañataq kanqaku.” Early Writings, 271.
The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.
Ukhupi “khuyuy”qa kaqkunamanta hamun, paykunaqa Laodiceaman willakuyta rikhuchisqanta hark’akunku. Panay Whiteqa 1888 watapi Joneswan Waggonerwan willakuyninta Laodiceaman willakuy kasqanta sut’inchan.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“A. T. Jones, y E. J. Waggoner qowasqanchik willakuyqa Diospa willakuyninmi Laodicea iglesiaman, hinaspa ay kachun pipas cheqaqta creeninmanta rimarqanku, ichaqa hukkunaman mana rikuchispa Diosmanta qosqa k’anchaykunata.” The 1888 Materials, 1053.
The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.
Laodiceaman willakuyman contra sayaymi huk chukchuyta paqarichin, chaymanta Panikuna Whiteqa 1888 watapi willakuyman sut’ita tinkuchin Apocalipsis chunka pusaqniyuq kapítulopi angelpa uraykuywan.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Ñawpaqmantapacha yuyaykunapi sinchita jap’iq kayta saqeyta mana munaspa, kay chiqaq yachachiyta chaskiyta mana munaspaqa, Minneapolis llaqtapi Waggonerwan Jones wawqikunataq Señorpa willakuyninpa contranpi rikuchisqa hatun cheqniykunamanta achkaqninpa saphinpi karqan. Chay cheqniyta hatarichispan Satanásqa atirqan ñuqanchik runankunamanta karunchayta, ancha tupupi, Diospa paykunaman qoyta munasqan Espíritu Santopa sapaq kallpanta. Awqaqa hark’arqan paykuna mana hap’iq kanankupaq chay allin atiyta, paykunapaq kanan karqanman hina, chiqaq yachachiyta kay pachaman apaypi, imaynatas apóstolkuna Pentecostés punchawmanta qhepanpi willakurqanku hina. Kay pachata llipinta k’anchananpaq kikin sumaq k’anchariyninwan kaq k’anchayqa hark’asqam karqan, hinaspa kikin wawqinchikkunapa rurayninkuwanqa ancha tupupi kay pachamanta karunchasqam kachkan.” Selected Messages, libro 1, 235.
The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?
Pentecostés pachakallariypi Tomáspa iskayrayninqa, Pentecostés p’unchaypi chayamusqa willakuyman hatarikuq sayakuyta rikch’achispa, Adventismo Qanchis P’unchaymanta pusaykuna sayarispa Joneswan Waggonerwan 1888 watapi Laodicea iglesiaman qusqanku willakuyman sayachkaptinku rikhurimuq chukchiyta rikch’achirqan. 1888 watapi Apocalipsis chunka pusaqniyuqpa atiyniyuq angelnin uraykamurqan kay pachata paypa k’anchayninwan k’anchachinanpaq, ichaqa chay pusaykunapa ñawpaqmanta yuyaykuna saqiyta mana munasqankurayku, Coré, Datán, Abiram ima hatarikusqanku yapamanta ruwakurqan. Tomás, Pentecostéspi judíokuna, Moisespa p’unchayninpi Corépa hatarikusqan, 1888 watapi hatarikuy ima, llapankum 9/11 nisqata rikch’achinku maypichus Joelman hina—trompeta waqachisqa kanan karqan. Chay trompetataqa, Isaíasman hina, Diospa llaqtanpa huchankunata reqsisichinapaqmi waqachirqanku, chayhinataq 1888 watatawan Laodiceaman willakuyman rikch’achispa. Jeremiaspa rikch’aqnin, “ñawpa ñankuna”man kutirinapaq trompeta waqachiq, Isaíaspa kunkanta trompetahinata oqarisqanwan tupachkan. Jeremiaspa rikch’aqninkunaqa Habacucpa rikch’aqninkunam, paymi tapukun imayna kasqanta: paypa historianpi rimanakuy utaq churanakuy ukhupi ima sayaynin kanqa?
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Ñuqaqa sayarisaqmi ricchakuyniy patapi, torre patamanmi churakusaq; qhawarisaqmi imatachus pay niwanqa chayta, hinallataq imatachus kutichisaq huchachawasqanpi. Habacuc 2:1.
The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.
“Reproved” nisqa simiqa “k’amisqa utaq rimanasqa” ninmi, chaymantaq huk tapuyta yuyachin, qatiq versículopiqa huk kutichiyta qonrayku.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Hinaspan Señorqa kutichiwaraqmi, hinaspa nirqan: Qillqay rikuyta, hinaspa panqakunapi sut’ita qillqay, ñawirqaqnin utqaylla phawayta atinanpaq. Habacuc 2:2.
The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.
Cumplimientopi qallarirqa “debate” nisqapas, icha chukchuy pasaypas, Millerite historiapa hunt’asqanman hina; chayqa karqa William Millerpa willakuynin, profecíaq riqsichiykunata hamut’anapa kamachikuyninkuna ima, Protestantismopa teólogo-kunawan tupaspa. Millerite historiapi debate nisqa qallarirqa Millerite willakuypa chiqaqchasqa kasqanwan, agosto 11, 1840 p’unchawpi, mana “pisi runachu Jesucristo kikin” uraqamuspa huch’uy librota, Juanpa jap’iykuspa mikunanpaq. Habakkukpa ricchachiqkunaq rimanakusqanku, Tomaspa iskayrayasqankuna, 1888 wataq hatarikuynin, Corépa hatarikuynin, Pentecostés p’unchawpi machasqa kasqanmanta rimanakuypas, llapanku qhawachin 9/11 p’unchawpi qallarir debate kasqanta. Chay controversia, maymanta rimanakusqa kasqanqa, qhepa paraq willakuyninmanta, mayqan 9/11 p’unchawpi ch’iqchiyta qallarirqa.
The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.
Habacucpi kutichisqa kutichiymi, mayqinchus Milleritakunata 1843 watapa siq’inta rurachiyman pusarqa, iskay laya yupaychaq runakunapa wiñayninwan tinkikun, Coré nisqawan paywan kuska kaqkunamanta, Moisésmanta; Tomásmanta hinallataq wakin disipulokunamanta; Pentecostéspi judiokunapa machasqa kasqankuta nispa rimayninmanta; Adventismopa pusayninmanta 1888 watapi; Protestantekunamanta Milleritakunawan tinkuspa 1844 watapi, hinallataq 1844 watapa octubre killapa 22 p’unchawninpi mana yuyaysapa, yuyaysapa virgenkunamanta.
On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.
9/11 p’unchaw Christoqa discípulonkuman Espíritu Santota samaykurqan, hunt’asqa urmayninman manaraq chayaspa, aslla sut’ukuna hina. Chaymanta payqa paykunap yuyayninkuta kicharirqan willakuq rimayta unanchanankupaq, qallarispa “línea tras línea” nisqawan Moisesmanta, chay discípulokunata kutichispa Jeremíaspa ñawpaq ñankunaman, maypichus paykuna jawk’arirqaku waqyay corneta waqachinankupaq. Cristopa samaynin 9/11 p’unchawqa Ezekielpa hinaspa Juanpa tawa wayrakunamanta hamurqan, hinaspa chayqa Laodicea willakuy karqan, mayqinchus “directo testimonio” nisqa, chaymi kuyuchiyta rurachin, sayaqchasqa kaptin. 1888 wataqa Coré, Datán hinaspa Abirampa hatarikuyninta rikch’achin; manam willakuyllachu chaypi mana chaskisqa karqan, aswanpas akllasqa ricch’aqkuna ima, paykunam cornetaqa sut’i unquyta waqachirqaku.
Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.
Paní White qillqarqanmi: “kuyuyta ñoqaqa rikusqay” nisqaqa “Laodiceapi kaqkunaman Cheqaq Testigo qosqan yuyaychay waqyasqan chiqap willakuywanmi paqarinqa” nispa. 1888 watapi willakuyqa chay chiqap willakuymi karqan, hinaspataq 1888 watapas 9/11pas Apocalipsis chunka pusaqniyuq angelpa uraykuynta señalan.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Hun chiqap willakuyqa iglesiankunaman hinallataq institucionninkunaman apasqa kanan, puñusqakunata rikch’arinanpaq.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Apunchispa simin iñiykuspa kasukusqa kaptinqa, sapa kuti mana kuyuchakuspa ñawpaqman puriyqa ruwasqam kanqa. Kunanqa hatun nisqanchis pisiyninchista qhawarisunchis. Apunchisqa mana atinqachu ñoqanchista llamk’achiyta, ch’aki tullukunaman kawsayta samachinankama. Uyarirqani kay simikunata nisqata: ‘Diospa Espiritun sonqoman ukhu ukhumanta kuyurichisqan mana kaptinqa, kawsachiq kallpanta mana churaptinqa, cheqaq kayqa wañusqa qillqallam tukupun.’” Review and Herald, November 18, 1902.
At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.
9/11 p’unchawmi Laodiceaman willakuyqa hunt’asqa sumaq tukuyninman chayarqan, Diospa ñawpaq rimanakuynin llaqtanman qhipa qayakuynin waqyasqa qallariqtin. Chaypim Panay White qillqarin: “Saysayninnaq testimonioqa iglesiakunaman hinallataq institucionkunaman apasqa kanqa, puñuypi kashaqkunata rikch’achinapaq.” Laodiceaman willakuyqa qallariqmi Apocalipsis chunka pusaqniyoq angel 9/11 p’unchaw uraykamusqanwan; chaymi nin, 9/11 p’unchawpi Laodicea Seventh-day Adventistakunaman willakuyqa karqan hinaspa kananpas “rikch’ay” nisqa. Joelqa machasqakunata kamachirqan rikch’anankupaq, huk ñiqin t’aqapi phisqa kaq versiculopi. 9/11 p’unchawqa Adventismopa qhipa pruebanakuy pachapa chayamunanta señalan, hinaspapas Joelpa “rikch’ay” nisqa kamachisqanta sut’inchan. Pentecostal pacha qallariyninqa Diospa llaqtanpa 9/11 p’unchawpi huk rikch’ariyninwanmi qallarin, hinaspa domingo kamachikuy manaraq chayamuchkaptin chunka virgenkunapa parábolan hunt’akusqanwanmi tukukun.
The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.
9/11 nisqapi rikch’ariyqa waqyasqanmi qhipa mirayman, huñusqa llaqtaman, chay pacto llaqtapa apostasiapi kashaqkunaman. Chay rikch’ariyqa, domingo kamachiy manaraq hamuptin, ñawpaq pacto llaqtapa punkunta wichq’an. Qallariyninpas tukukuyninpas kikillan kanku, hinaspa 2023 wataq julio killapi Apocalipsis chunka hukniyuqpa iskay testigonkuna rikch’arichisqa karqanku 2020 wataq julio 18 p’unchaw willakusqapa hatarikuyninman. Chawpi rikch’ariyqa hatarikuywanmi rikuchisqa, chaymi 9/11-ta reqsichin hebreo simi alfabitopa ñawpaq qillqanta hina, 2020 wataq julio 18 p’unchawta chunka kimsayuq qillqanta hina, hinaspa domingo kamachiyta iskay chunka iskayniyuq, qhipa qillqanta hina. Iskay chunka iskayniyuq qillqaqa divinidadwan runakaypa huñunakuyninta rikuchin, chaymi chay kimsa rikch’ariykunamanta qhipa kaqpi tukupasqa kan.
The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.
Señorqa “samayta qowachin ch’aki tullukunaman” 9/11 p’unchawpi, imaynachus Pay qallariyninpi Pentecostal pacha kasqanpi disipulokunaman Espíritu Santota samaykachirqan hina. Ascensiónnin qhepapi disipulokuna rikuchinku qellqakusqakunata, paykuna Espíritu Santota chaskirqanku, chaymantataq profético Simiq yuyayninta kicharirqan “línea sobre línea” nisqa metodologíawan. Espíritu Santo chaskiyqa mikhunata mikhuspa karqan, espiritualmente mikhuymantaq munan Jesuspa aychanta mikhunaykita, yawarninta upyanaykita, paymi Simiqa.
The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.
Coré, Datán y Abiramwan huñunakusqa rebeldekunan rikuchinku (hinallataq Adventismopa pushaqninkuna 1888 watapi rikuchisqankuta) chay clase runakunata, paykuna chay qhatatayta apamunku trompetapa willakuyninta sayachispa, Diospa llaqtanpa huchankunata reqsichiq willakuynin contraqpi sayarispa; chaymantapas ñawpaq ñankunaman kutiyta waqyarispa, Leviticus iskay chunka suqta-niyuqpi “qanchis kuti” nisqapi rikuchisqa cimientopi cheqaq yachachiykunaman kutiyta mañakuspa. Trompetaqa iskayninta waqyan: kawsariy musuqchasqata hinaspa reformaciontapas. Millerpa profetico joyankunamanta ñawpaq kaq, hinallataq Adventismomanta ñawpaqta rechazakusqa kaqpas, Millerita kuyuypa qallariyninta hinaspa tukukuyninta rikuchin. Milleritakuna willasqan ñawpaq angelpa willakuyninpa qallariyninwan tukukuyninwanqa Moisespa “qanchis kuti” nisqanwan señalasqa kanku. Qallariypi chaskisqa karqan, tukukuypitaq rechazakusqa karqan. Chay rechazakuymanta rikuspa, Ezequielqa Adventismota wañusqa ch’aki tullukunapa wayq’uta hina rikuchin. 1863 watamanta Estados Unidospi domingo ley kama pachaqqa, Isaías iskay chunka iskayniyuqman hina, visionpa wayq’unmi; ichaqa Ezequielman hinaqa wañusqa ch’aki tullukunapa wayq’unmi. Chay iskaynin profetico wayq’ukunan Joelpa Josafat wayq’unwan tupanku, chaytaq Joelqa hinallataq decisiónpa wayq’un nispa reqsichin.
With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.
Kay yuyaykunata churarispa, tapuy atinqa: imaynataq 9/11-pi Joelpa libroqa Pedro Pentecostéspi riqsichisqan willakuy tukurqan? Qatiq qillqakunapi kay yuyaykunata sut’inchayta kallparisunchik.
“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)
“(Qillqasqa 5 ñiqin noviembre killapi, 1892 watapi, Adelaide llaqtamanta, Sur Australia suyupi, ‘Munay sobrino nisqayman chaymanta sobrina nisqaymanpas, Frank wan Hattie [Belden].’)”
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
“Espíritu Santo nisqawan k’anchasqa kanki chayqa, Minneapolispi llapa chay mana allin kayta imaynatachus kasqanta qhawanki, Dios imaynatachus chayta qhawan hina. Kay pachapi kutimanta mana hayk’aqpas qanta rikusaqchu chayqa, sut’ita yachay: mana ima huchayuq kaptikiyki, qanmi ñoqaman apamurqanki llakiyta, ñak’ariyta, sonqoypa lasayta; chaykunataqa pampachaykiñam. Ichaqa alma yki rayku, qanta wañuqpa rayku, munani pantasqaykikunata rikuqtiyki hinaspa willakuyta. Cheqaqmi hukllawasqanki Diospa Espíritunta hark’aqkunawan. Señorqa Hermanos Jones hinaspa Waggoner nisqakunawan llamk’asqanta rikuchiq llapa prueba nisqaykitaqa kapurqasunkim; ichaqa mana chaskirqankichu chay k’anchayta. Hinaspa sonqoykikunapi uywasqa llakikuna qhipaman, cheqaq kaypa contra rimarisqa simikuna qhipaman, mana waqaychasqachu kankichik huchayuq kasqaykita willakunaykipaq, chay qhari runakuna Diosmanta huk mensajeta apamusqankuta reqsinaykipaq, hinaspa mensajetapas mensajerokunatapas pisillapi qhawarisqaykita willakunaykipaq.”
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Manam ñawpaqpas manam rikurqanichu ñuqanchik runakuna ukhupi chay hina sinchi kikinkunallapi kusikuyta, nitaq munayta mana kasqanta chaskiyta hinaspa reqsiyta k’anchayta, imaynachus Minneapolispi rikuchikurqan. Qawachisqa kani mana hukllapas chay huñusqa runakunamanta, pichkuna waqaycharqanku chay huñunakuypi rikuchisqa espíritu-ta, kutimunmanchu sut’i k’anchayniyuqta riqsinankupaq hanaqpachamanta paykunaman apachisqa cheqaq kaypa ancha chaninniyuq kasqanta, mana ñawpaqta hatun tukukuyninkuta pampa urayman churanku chaymanta hinaspa willakunku mana Diospa Espíritunwan kuyuchisqa kasqankuta, aswanpas yuyayninkupas sonqonkupas hunt’asqa kasqanta ñak’a reqsiywan. Señorqa munarqan qayllaykuyta paykunaman, bendeciyta paykunata hinaspa hampiyta kutirikuyninkumanta; ichaqa manam uyariyta munarqankuchu. Paykunaqa chayllataq espíritu-wan kuyuchisqa karqanku mayqenchus Koré, Datán, hinaspa Abiramta kallpacharqan. Chay Israelmanta runakunaqa churakusqa karqanku llapan pruebakunata hark’ayta, mayqenchus pantasqa kasqankuta rikuchinman karqan; hinaspataq purirqanku, purirqankupuni chay mana allin sonqoyuq puriyninkupi, chayrayku achka runakuna aysasqa karqanku paykunawan hukllawakunankupaq.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘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 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“¿Pitaq kaykuna karqaku? Manan kallpannaqkunaqa, manan mana yachaqkunaqa, manan mana k’anchasqa runakunaqa. Chay hatarikuypiqa iskay pachak pichqa chunka kurakakuna kanku ayllupi reqsisqa, sutichasqa qhari runakuna. Imataq paykunapa testimoniun karqa? ‘llapa tantanakuyqa ch’uya kanku, sapa hukninpas, Señorpas paykunawan kachkan: chayqa, imaraykutaq qankunaqa Señorpa tantanakuynin patapi kikiykichista oqarinkichik?’ [Números 16:3]. Korahwan kuska puriqninkuna Diospa taripaynin ukhupi chinkariptinku, paykunaq engañasqan llaqtakunaqa manan Señorpa makinta rikurqakuchu kay milagropi. Llapa tantanakuyqa qaya p’unchay tutamanta Moisesta Aarontawan tumpaqkarqa: ‘Qankunaqa Señorpa llaqtanta wañuchirqankichik’ [verso 41], hinaspan onqoy wañuy tantanakuy patapi karqa, chunka tawa waranqa kurak pasaq runakunam chinkarqaku.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
“Minneapolis llaqtamanta ripuyta munasqaypi, Señorpa angelnin ñawpaqniypi sayarispa niwarqan: ‘Ama chayhinachu; Diosqa kay chiqapi rurayniyuqmi qanpaq. Runakunaqa Koré, Datán, hinaspa Abirampa hatarikuyninta yapamanta rurashanku. Qantaqa churayki allin chiqaykipi, mayqenkunachus mana k’anchaypi kashanku mana reqsinqakuchu; paykunaqa mana uyariyqachu testimoniotaykita; ichaqa noqaqa qanwanmi kashaq; graciay hinaspa atiniywanmi sayachisqayki. Mana qantachu pisipayashanku, aswanpas kachamusqay mensajerokunata hinaspa llaqtayman kachamusqay mensajeta. Señorpa simintaqa contemptowan qhawarqanku. Satanásqa ñawinkuta qhaparichisqa hinaspa yuyayninkuta waqlliyachisqa; hinaspa sapa alma kay huchankumanta mana arrepentekuptinqa, kay mana santifikasqa sapallamanta sayariy, Espíritu de Diosman insultota rurashaq, tutapi purinqaku. Candelabrotaqa llaqtanmantam hurqusqaq, mana arrepentekuspa hinaspa kutirikuspa hampiykusqaypaq. Espiritual qhawayninkuta pantachirqanku. Mana munarqankuchu Dios Espírituyninta hinaspa atiniynta rikuchinanpaq; imaraykuchus simiyman burlakuy hinaspa millaychay espirituyuq kanku. Sasa kay, yanqa pukllay, asikuy, hinaspa kusisqa rimayqa sapa punchawmi rurakun. Sonqonkutaqa manam churaykuchu maskhawanaykipaq. Kikin paqarichisqanku chisichisqankupi purishanku, hinaspa mana arrepentekuptinku llakiyllapim puñunqaku. Chayhinatan Señor nin: Rurana puestoykipi sayay; noqaqa qanwanmi kani, manataqmi saqesqaykichu nitaq wikch’usqaykichu.’ Kay simikuna Diosmantan kanku, manataqmi mana kasukuyta atirqanichu.”
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
“K’anchayqa Battle Creek llaqtapiqa sut’i, lliphipiq rayo-kunawanmi achikyaq karqa; ichaqa, Minneapolispi tantakuypi ima chiqanta ruraqkunamanta, pichan k’anchayman hamuspa chaskirqan Señor Diospa hanan pacha-manta paykunaman kachamusqan cheqaq-kaypa qhapaq quri qhapaq kayninkunata? Pikunataq pusariqwan, Jesucristo wan, puriyninmanta mana qhipaykuspa qatiqkuna karqan? Pikunataq hunt’asqa willakuyta rurarku pantasqa kallpachakuyninkumanta, ñawsa kayninkumanta, envidiaykankumanta hinaspa mana allin yuyaychakuykankumanta, cheqaq-kayta sayariywan awqanakuykankumanta? Mana hukllapas; hinaspam achka unay k’anchayta riqsispa mana willakusqankurayku, chay k’anchayqa paykunata ancha qhipaman saqirparqa; mana wiñarkuchu qhuyapaypi, ni Señorniyku Cristo Jesuspa riqsisqanpi. Paykunaqa mana chaskirqankuchu chay munasqa qhuyapayta, mayqintachus chaskiyta atinkuman karqa, hinaspa mayqinchus religioso kawsaypi sinchi qharikuna kananpaq paykunata rurayta atinman karqa.”
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
“Minneapolis llaqtapi hap’iskanku rikch’akuq mana atipay atichiy hina karqa, chaymi hatunmanta paykunata wichqarqa iskayrayakuqkunawan, tapukuqkunawan, cheqaq kayta hich’akuqkunawan, Diospa atininmanta qochakuqkunawan kuska. Huk sasachakuy yapamanta chayamuspaqa, pisi pisi rikuchisqa qillqaykunamanta qillqaykama unayta sayarirqanku chaykuna, hukmanta kutin suyaychasqa kasqankuta rikuspa pruebaman churaska kanqaku, maypichus sut’i hinata pantarqanku chay puntokunapi; chaymi sasa kanqa Diosmanta hamuqta chaskiy, hinaspa tutayaypa kallpankunamanta hamuqta mana chaskiy. Chayrayku, paykunaq sapaqmana allin ñanqa kay hinam: humillaciónpi puriy, chakinkupaq chiqanta ñankunata ruray, mana hinaqa such’uqkuna ñanmanta lluqsichisqa kanman. Anchatam ima kasqanmanta chiqaqta rikuchin pikhuwan kuska purisqanchik, Dioswan puriq runakunawanchu, paypi iñiq hinaspa payman atinikukuq runakunawanchu, utaq kikinkupa yuyasqa yachayninta qatiq runakunawanchu, kikinkupa hap’ichisqa ninak’anchakunapi puriq runakunawanchu.”
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
Cheqaqtiempopas, allin yuyaywan rurasqa llamk’aypas, cheqaq kaypa contra llamk’aqkunapa kallpanta chinkachinapaq munasqanqa manchay hatun chinkasqa karqan; imaraykuchus ñuqanchikqa achka watakuna ñawpaqman puriyta atisunchik karqan espiritu yachaypi; hinallataq achka, achka almaskunapas iglesiaman yapasqa kayman karqan, Sichus chaykuna, pichus k’anchaypi purinankupaq karqan, Señorta reqsinankupaq qatipaq rispa purisqankuman karqan, chaynapi reqsinankupaq, paypa lluqsisqanqa tutamanta paqarinapaq hina wakichisqa kasqanta. Ichaqa, may achka llamk’ayta iglesiapi kikinpi gastayta tiyan chay llamk’aqkunapa kallpanta chinkachinapaq, paykunaqa granit rumimanta pirqa hinam sayarqanku Diospa llaqtanman kachamusqan cheqaq kaypa contra, chayqa kay pachaqa wakin hina tutayaypi saqisqa kachkan.
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.
Diosqa munarqan qhawariqkuna hatarimunankupaq, hukllachasqa simikunawan sut’i, mana iskayrayasqa willakuyta apachinankupaq, waqrapa waqayninta chiqap sonidowan qochachinankupaq, llaqtapas llapallan ruranankupaq churakusqanman usqhaylla phinkirinankupaq, chay hatun llamk’aypi sapankanku ruwanan ruwasqanman ruranankupaq. Chaymantaq chay huk angelpa kallpasapa, sut’i, k’anchariynin, hanaq pachamanta uraykamuspa hatun atiyniyoq kasqanrayku, kay pachata llapanman hatun k’anchayninwan hunt’achinman karqan. Watakuna qhepapiña kashanchik; hinaspa ñawsa kaypi sayaspa hark’arqanku Diospa munasqan kikin willakuy ñawpaqman riqsichisqa kananpaq, Minneapolis tantanakuy mantam lluqsinan karqan nina rawray hinata, chaykunan Diospa ñawpaqninpi sonqonkuta pisiyman uraykuchinankupaq kasanku, rikunankupaq, entiendenankupaq ima hina llamk’ayqa hark’asqa karqan yuyayninkupa ñawsa kayninrayku, sonqonkupa sinchi rumi kayninrayku.
“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.
“Achka horaskunaqa uchuy imakunamanta sasachakuyllapim ususqa karqan; quri oportunidadkunataqa usuchirqanku, hanaq pacha chaskikunataq llakisqa, suyasqankumanta mana allin kaspa qhiparisqanmanta. Santo Espíritu—ancha pisi apreciasqa karqan chaypa chanin kayninpas, hinallataq sapa alma chaskinanpaq kasqanmanta necesitayninpas. Pichqankuna hanaq pacha qosqanta chaskiqkunaqa, Diospaq maqanakuy ruranankupaq, chiqap kaypa armaduranwan p’achallisqa lluqsinqaku. Paykunaqa yupaychankaku Señorpa pusasqankunata, hinaspataq hunt’asqa kankaku Payman agradecimientowan kachkayninrayku. Ichaqa ancha, ancha achka cheqespi, hinaspataq ancha, ancha achka kutipi, cheqaqtapuni nisqaqa atikunman, imaynachus Cristopa p’unchayninpi Diospa llaqtan nispa rimakuqkunamanta nisqa karqan hinata, mana achka hatun rurasqakuna rurayta atisqa karqan, mana creenankurayku. Achkakuna, tutayaypa watasqan fierro cadenakunapi watasqa kashaqkuna, yupaychasqa kanku, Dios paykunata llamk’achisqanrayku; paykunapa mana creenankutaq iskayrayayta hinaspa chiknakuypa llank’anata sayarichirqan cheqaq kay willakuypa contranpi, chayta hanaq pacha angelkuna runa instrumentokunawan willayta maskhasharqanku—iñiywan justificasqa kay, Cristopa chiqap kaynin.” The 1888 Materials, 1066–1070.