A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.
Pusaq chunka sacerdotekuna runakunamanta hukllachasqa Diospa Hatun Sacerdotenwanqa “81” yupaymi; chaypi tarikun Millerpa Musquynin libro Early Writings nisqapi. Apocalipsis “81” nisqapi tarinchik, qhipa sella llapanmantapas qichusqa kaptinqa, hanaq pachapi media hora upallay kan. Habacuc 2:20 ninmi tukuy kay pachaqa upallananpaq Señorqa santo templonpi kashaqtin.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.
Paypa qanchis kaq sellota kicharisqan pacha, hanaq pachapiya kasqa upallay, kuska hora hina pacha. Apocalipsis 8:1.
The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.
Qanchis kaq sellota qichusqa kaynin kimsa chunka p’unchaykunapi ruwakun, imaraykuchus payqa tukukuynin sellom. Diciembre 31, 2023 p’unchaypi, Ezequielpa tullunkuna kawsarimuy ruwayta qallariyrqanku. Chaymantataq Cristo tawa chunka p’unchaykunapaq yachachiyta qallariyrqa. Chay p’unchaymi 1,260 p’unchaykunapa tukukuynin karqa julio 18, 2020 p’unchaypi llakikuy qhepaman, hinaspa Juan niwanchik Revelación chunka hukniyuqpi templota tupunanchikpaq, ichaqa patiota saqenanchikpaq. Patioqa ch’iqiy tukukuyninpi tukukun, imaraykuchus Juan niwanchik 1,260qa gentilkunaman qusqam, paykunaqa patio kanku. Tupuspaqa, chay historiata saqeytaqa kanan.
When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.
Miller rikch’arimuspa, allpa pichana runata qhawaspan, cuartoqa ch’usaqmi kachkan, chaymanta kunkanta oqariptinpas, Millerqa ch’in pampallapiraqmi kachkan. Kawsarimuypa historianta pacha, domingo ley manaraq hamunankama, Cristoqa pachak tawa chunka tawa waranqa akllasqankunapa templonta hatarichkan, hina imayna tawa chunka suqta watakunapi 1798 watamanta 1844 watakama rurasqan hina.
When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.
Pay yachachiyta qallariqtin, Templonpi llamk’ashan, aswanraq kimsa chunka p’unchawkuna ukhupi. Chaymantataq angelkuna kimsa chunka minutokama upallanku, pay sacerdotenkunata yachachishaqtin—kimsa pachak Millerita willakuq predicadorkunata—ichaqa Gedeonpa kimsa pachak soldadonkunata hina, ichaqa 1843 watamanta kimsa pachak chartakunata rikhichishaqtin; tukuy kaykunataqa ruwan mana levaduralikuna t’antamanta tukukuymanta trompetakunapa willakuyninkama chay kimsa chunka p’unchawkuna ukhupi. Payqa Millerpa cuartonpa pampanta pichashan, ichaqa chay pampa paypa pampani, chayrayku Millerpa cuartonqa paypa Templonmi. Payqa tukuchashan huchakunata ichaqa sutikunata pichay llamk’ayta, pikunachus qayasqa karqanku candidatokuna hina chay pachak tawa chunka tawa waranqa runakunamanta huknin kananpaq.
The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.
Waqar qepaña phisqa p’unchay ñawpaqta, hinaspa taripäwi chunka p’unchay ñawpaqta hamuq trompeta willakuyqa cheqaqta rikuchiq pruebam kachkan. Imapas hanaqpacha kinsa chunka minutukama ch’inlla kaptin, utaq Cristo kinsa chunka p’unchay sacerdotekunata yachachiptin, ñam iskay clase runakunata rurasqa, sello churasqa kaptin trompetapa, waqar qepaypa, hinaspa taripäwipa kimsa puriyninkunapi. Sasallaña rikuy.
If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.
Sichus qanman chayasunki trompetapa willakuyninta waqyasunaykipaq, hinaspa mana waqyasunaykipaq munanki chayqa, pantanki.
The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.
“trompeta, ascensión y juicio” nisqapa kimsa ruwayninkunaqa huk ñanrikuchiqllam kinsa ruwaykunapi, hinallataq qallariynin historiapi maypicha huk ñanrikuchiq “wañuy, pampasqa kay, hinaspa kawsarimuy” nisqawan rikuchisqa karqa. Tukukuypi kay kinsa-ruway pruebaqa litmus prueballam, mayqinchus Pentecostés domingo kamachiyta pisqa p’unchay ñawpaqman hamun.
Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.
Pichqa p’unchawankunamanta kawsarimusqanmanta qhipaman, t’antam mana pukuchisqa fiestapa tukukuynin chayamun, chay santo huñunakuytaq 2024 watapa ñawpaq kaq, cimientopi sayasqa prueban nisqanta reqsichin. ¿Hanaq Pacha T’antatachu mikhunki, icha runa yuyayman hina t’antatachu? Chay pruebaqa 2024 watapi chayaramurqan, hinaspataq Adánwan Evapa cimientopi hatarichisqa hatun hatarikuyninwan, Nimrodpa, Aaronpa, Jeroboampa, Coréwan paypa hatarikuqmasinkunapa, Millerita historiapi protestantekunapa, John Harvey Kelloggpa alfa hatarikuyninwan, 1888 watapa hatarikuyninwan, chaymantaqa, mana pantaq, 9/11 pa hatarikuyninwan rikuchisqa ñawpaqmanta unanchasqa karqan. Cainpa cimientopi hatarikuyninqa, wawqeykipa contranpi envidiataq ima kasqanta willakun, llapa cimientopi hatarikuyninkunaq sutinpi sutinpi.
All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.
Tukuy sayachisqa hatun qichakuykunapa rikuchisqankunaqa Diospa contranpi qichakuykuna kanku, ichaqa wakinqa; hina 1888 watapi qichakuqkuna, hinaspa Corépa qichakuqkuna, kay chiqaqta chaypi hap’inku: akllasqa willakuqpas pruebaq hukninmi. Millerpa riqsichisqan mana chaskisqayqa, Daniel 11:14 nisqapi rikch’ayta Roma sayachin nispan, chayqa willakuypa hinaspa willakuqpa iskayninpa mana chaskisqanmi. Kay pruebaqa hatun sapinmi, imaraykuchus tayta Millerqa tawa chunka tawa versopi suwa runakunata Roma kasqanta riqsichirqan, chayllataqpas Millerpa churinpas.
Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.
Pichqa p’unchaymi pasarisqa kachkan 2023 wata diciembre killapa 31 p’unchaypi kawsarimusqanmanta qhipaman; Johnpa qhepanta hamuq Sapaqmi Millerpa wakichiy yachachiy llamkayninta hap’irqan. Kimsa chunka p’unchaykama, templopi yupaychaqkunaman huk sapa yachachiyqa Cristomanta “uya uya” qosqa kanqa. Chay wakichiyqa 80 sacerdociota wakichinapaq karqan, trompetakunapa fiestanmanta willakuy qapariyta willanankupaq.
That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.
Chunka pusaq p’unchawkunapa chay wakichikuyqa qallariypi huk ñawpaq kaqmanta kallpachaq huk ñawpaq pruebayuqmi, tukukuypitaq iskay kaq templomanta huk pruebayuqmi. Iskay kaq templo pruebayqa cornetakuna manaraq waqachisqa kashaqtinmi tukukun, chay sut’i detalleqa chayraykum Millerpa musquyninpi rikuchisqa kachkan, Cristo joyakunata cajonman wisch’uptin. Chayta Pay rurasqan qhepantam Miller-ta waqyarin “hamuy, qhaway” nispa. Cornetapa amonestacionninmanta, juicio-man wichariykamañam enseñaqa domingo ley manaraq chayamushaqtin ñawpaqta oqarisqa kachkan. Joyakunaqa llapa templopim kachkan, Miller manaraq “hamuy, qhaway” nispa waqyasqa kashaqtin; iskay testigokuna phuyukunapi oqarisqa kaqtinkutaqmi awqankuna paykunata rikunku.
Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.
Paykunapa 2020 watapi mana hunt’asqa islammanta maqanakuy hamunanta willakusqanku, chiqanchasqa kasqan qhipaman yapamanta nisqa kanan, imaynachus Snowpa cheqaq Chawpi Tutapa Qapariynin karqa chayhina. Millerqa huk yachayniyoq karqa, chaytan Chawpi Tutapa Qapariynin nispa riqsichirqan; ichaqa Samuel Snowqa Millerpa Chawpi Tutapa Qapariynin willakuyninta chiqancharqan, chayraykun Snowpa Chawpi Tutapa Qapariynin willakuyninqa Millerita historiapi “cheqaq” Chawpi Tutapa Qapariynin willakuy nisqa sutichasqa. Chawpi Tutapa Qapariynin willakuyninqa huk willakuymi, mayqinchus chiqanchasqa karqa, hinaspataq chay chiqanchasqa kasqanwan kallpachasqa.
“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.
“Mana allillapi qhepakusqakunaqa Qellqasqamanta rikurqanku paykunaqa suyasqa pachaspi kasqankuta, hinaspa pacienciayuq sonqowan suyayta tiyan rikch’aynin hunt’asqa kananpaq. Chayllataq kikin pruebasmi paykunata pusarqa Señorninkuta 1843 watapi suyanankupaq, chay pruebasllataq paykunata suyachirqan 1844 watapipas.” Early Writings, 247.
The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.
Chay rikch’ariyqa 1840manta 1844kama pacha tukukuyninpi pasakurqan, qallariyninpipis pasakurqanmi. Josiah Litchqa Islampa hunt’akuyninta 1840 watapi willakuyta ñawpaqman churqan. Payqa chay willakuyninta llapa runakuna rikusqankupaq qillqasqa rikuchiypi churqan 1838 watapi, chaymanta allinchakurqan August 11, 1840 ñawpaq chunka p’unchawkunapi. Chay allinchasqa willakuy hunt’akuyninqa ñawpaq angelpa willakuyninta kallpacharqun. Iskay ñiqin willakuqqa Chawpi Tuta Qaparikuypa allinchasqa willakuyninwan kallpachasqa karqan. Huk historiamanta iskay testigokuna, alpha testigo hina, omega testigo hina. Kuskaqa paykuna riqsichinku huk willakuypa kallpachakuyninta, ñawpaq willakuypa allinchakuyninman hina sayasqa kasqanrayku.
The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.
Alfaqa reqsichin Islammanta huk profecíata riksichin, omegataq huk wisq’asqa punkumanta profecíata riksichin. Siki qepanman siki hinallataq, 1840 watapi Islam, 1844 watapitaq wisq’asqa punku, Islamtawan huk wisq’asqa punkutawan Chawpi Tuta Qapariypa mensajen kasqanta riksichin. Mensajepa qallariyninpi Islam kacharisqa kachkan, imaynan Cristopa atipayninwan yaykuyninpi karqan hinata. Chay pachallapitaq chunka doncellakunamanta parábolapi punku wisq’akun, imaynan Diospa wasinpa juicionnin hina punku wisq’akun. Mensajepa tukukuyninpitataq, Islam hukmanta kutimuspataq maqan, Estados Unidospata punku wisq’akusqan pachapi.
It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.
Levitico iskay chunka kimsayoqpi rikhurichisqan líneaqa importante-mi qhaway: qallariyninpi Pascuapa kimsa patanta, tukukuyninpi sacerdotekunapaqpas kimsa patankunata reqsichin. Sacerdotekunaqa Domingo leypi ofrendahinam hoqarisqa kanku, ichaqa chay ruwaymanta ñawpaqta pichasqa kanku. Hoqarisqa kaspankutaq señalahinam kanku, hinallataq Cristo qallariy línea-pa kimsa patankunapi hoqarisqa kasqanpi, llapa kay pachata payman aysarqan. Pachak tawa chunka tawa waranqa runakunapa hoqarisqa kayninqa chay línea-pa tukuyninmi, mayqinchus Cristopa hoqarisqa kayninwan qallarisqa karqan. Qallariypipas tukukuyninpipas kimsa patayuq huk waymarkalla reqsichisqa kachkan.
Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.
Qallariypi kimsa kinsa puriykuna, qatiqninpis pichqa p’unchaykuna, hinaspa tukukuypi kimsa kinsa puriykuna, qatiqninpis pichqa p’unchaykuna. Chaymanta pacha, willakuyqa hatun achka runakunamanta kashan, sacerdocioqa huk pachak tawa chunka tawa waranqa runakunapa unanchan hina sayachisqa kasqanrayku. Tabernáculospa qanchis p’unchayninqa mana judío runakunapa pachasqanmi. Sichus mana judío runakunapa pachasqanta, Domingo kamachiywan qallariqta, saqisunchik, hinaspa 2023 watapi tukukuq kimsa wata kuskan p’unchaykunatapas saqisunchik chayqa, huk pachak tawa chunka tawa waranqa runakunapa templonmi rikuchisqa kashan Pentecostés pacha chunka pichqa p’unchaykunapi, 31 de diciembre de 2023 p’unchaymanta qayllamanta hamuq Domingo kamachiykama.
Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.
Pichqa punchawikuna kawsarimusqamanta pacha vírgenkunapaq, kimsa chunka punchawikuna qatiqkuna sacerdotekunapaq. Chaymantataq pichqa punchawikuna trompetapa willakuyninmanta vírgenkunamanta, paykunapa oqarisqankuwan tukukuq tawa chunka punchawikuna tukukuptin, chay qhepantaq pichqa punchawikuna taripaykama, chay qhepantaq pichqa punchawikuna domingo kamachikuykama. Vírgenkunapa unanchaqnin hina, “5” yupayqa rikuchin pachak tawa chunka tawa waranqa runakunapa puriyninkunata, paykunaqa vírgenkuna kanku, hinaspataq sacerdotekunapas kanku.
During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.
Yachachiyta qusa kinsa chunka p’unchawkuna ukhupi, qhipa hinaspa qanchisniyuq sellu kicharisqa kachkan, chay pachapin Millerman rikusqa alhajaskuna kutichisqa kasqankuta. “Hamuy hinaspa qhaway” nisqaqa ñawpaq tawa sellokunamanta oqharisqa huk unanchaymi; chayrayku qanchisniyuq sellu kicharisqa kaptin, Millerman nisqa karqa “hamuy hinaspa qhaway” nispa, ichaqa hanaq pacha angelkuna llapallan upallallas qhawachkanku. Millerpa musquyninqa alhajaskunapa sellakusqanta reqsichin, paykunataq pachak tawa chunka tawa waranqa kanku; chaymantapas alhajaskunata reqsichin, paykunaqa Chawpi Tuta Qapariypa willakuynin kanku. Chay willakuymi sipaskunaman kallpata apachin, chaywanmi sellakuy hunt’akun; allpata pichana runataq chayta reqsichin, pichus kachaqkunatapas willakuynintapas kamachin chay Hukta.
2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.
2024 watapi kay kallpachakuy prueba-ta rikuchin, hinaspataq kunan 2026 watapi templo prueba chayamunña. Kunanqa kimsa chunka p’unchayniyuq pachapi kashanchik, maypichus Cristo yachachishan, chayta mana reqsiyqa wañuypaqmi.
Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.
Willakuyta hinallataq willakuqta riqsiyqa huk imapas karqa Roma llaqtap visionta sayarichisqanwan rikuchisqa t’ikrasqa kallpachaq pruebanapaq, hinaspataq Elíaswan Acabwan willakuypa huk imapasmi.
And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.
Judá suyupi Asa qhapaqpa kimsa chunka pusaq wata kamachisqanpi, Omripa churin Acabqa Israelpi qhapaq kayta qallarin. Omripa churin Acabqa Samariapi Israelta iskay chunka iskay wata kamachirqan. Omripa churin Acabqa Señor Diospa ñawpaqenpi, paymanta ñawpaq kaqkunamanta aswan mana allinta ruwarqan. Hinaspa, Nebatpa churin Jeroboampa huchankunapi puriyqa paypaq pisillamanta hina kasqanta hina, Sidon llaqtayuqkunapa qhapaqninta Ethbaalpa ususin Jezabelta warminpaq hap’irqan; hinaspan Baalta sirvirqan, yupaycharqanpas. Hinaspan Baalpa wasinpi, Samariapi paypa ruwasqan wasipi, Baalpaq altarta sayarichirqan. Acabqa asherata ruwarqan; hinaspan Acabqa Israelpa Señor Diosninta phiñachinampaq, paymanta ñawpaq kaq llapa Israel qhapaqkunamanta aswanraq ruwarqan. Paypa p’unchayninkunapi Betel llaqtayuq Hielqa Jericó llaqtata hatarichirqan: ñawpaq churin Abirampa patanpi cimientonta churarqan, sullk’a churin Segubpa patanpitaq punkunkunata sayarichirqan, Señor Diospa siminman hina, Nunpa churin Josuépa siminwan rimarisqanman hina. Hinaspan Galaad llaqtapi tiyaqkunamanta kaq tisbita Elíasqa Acabman nirqan: Israelpa Señor Diosnin kawsashanrayku, ñawpaqenpi sayani chay Diosrayku, kay watakunapiqa mana sut’u kanqachu, mana parachu kanqa, simiyman hinaqa. 1 Reyes 16:29–17:1.
The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.
Acabwan yupasqan yupaykunaqa chay pasajepa contextonman yapakun. “Kimsa chunka pusaqniyuq” nisqaqa “hatariy” nin. Israel llaqtataqa kamachirqankun “hatariy” nispa, hinallataq Promesasqa Hallp’aman yaykunankupaq, kimsa chunka pusaqniyuq watapi.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Kunan sayariy, nisqani, hinaspa Zered mayuta chimpaychis. Chaymi Zered mayuta chimpaykurqayku. Kadesh-barneamanta lloqsisqaykumanta Zered mayuta chimpamusqaykama pusaq chunka kimsa watam karqa; chaykamataq tukuy chay wiñaymanta maqanakuy runakuna soldado hina kasqanku, Señor paykunaman jurasqanman hina, campamentomanta tukukuqta chinkachisqa karqaku. Deuteronomio 2:13, 14.
Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”
Jesús hampiqnin mana puriyta atiy runata kimsa chunka pusayuq watayoqta, “hatariy” nispa payta nirqan.
And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.
Chaypin runaqa chaypi karqa kimsa chunka pusaj watayuq onqoyniyoq. Jesusqa payta siriyachkaqta rikuspataq, unayñataña chay hina kasqanta yachaspataq, nirqan: ¿Qampaq alliyachisqa kayta munankichu? Chay kallpannaq runaqa kutichirqan: Señor, yaku kuyuriptin manam pipas kanchu estanqueman churawanampaq; ichaqa ñoqa rishaqtiyqa hukña ñawpaqta uraykun. Jesusqa nirqan: Hatariy, camillaykita apakuy, puriy. Hinan chay runaqa chay ratollapi alliyachisqa karqa, camillanta apakuspataq purirqan. Chay p’unchayqa samana p’unchaymi karqa. Juan 5:5–9.
Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.
Josiah Litchqa 1838 watapi huk willakuyta rurasqa, chaytaq 1840 watapi astawan allinta chaninchasqa. Deuteronomio qillqapi Moisespa rimarisqan kimsa chunka pusaqniyuq wataqa, tawa chunka wata kasqantaqmi karqa. Josiah Litchpa iskay patapi rurasqanqa sutinwan sutichasqa rey Josiaspa iskay patapi kawsarichisqanwan tupaq parallelasqa karqa. 38 hinallataq 40 yupaykunapa hukninwan huknin tinkuyninqa hatarimuqta rikuchin; chaymi iskay testigokuna puyukunaman oqarisqa kaspa hatarinku.
With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.
Litchwan, oqarisqa hatarichiyqa churasqa kasqanqa iskay ñak’ariypa Islam willakuyninwanmi hunt’asqa karqan. Oqarisqa, Cristopa hanaqman seqesqanwan señalasqa kaq, Islam trumpeta willakuyninmanta qhipamanmi hamun. Chay iskay ñawpaq puriykuna—trumpeta, seqesqay, hinaspa juicio—Litchwanmi rikuchisqa karqan; paypa iskay puriykunaqa rey Josíaspa iskay puriy kaq kawsarichiywan hinaspa allinchaywanmi rikuchisqa karqan. Deuteronomiopeqa kamachiy karqan hatarispalla paqarisqa hallp’aman yaykunapaq ripunankupaq, hinaspa domingo kamachiypi señalta oqarisqapas kikillanmi chay prometesqa nisqa.
Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.
Acabqa iskay chunka iskay watata kamachirqan; chayrayku payqa kamachin Divinidad runakaywan huñusqa kaq pacha ukhupi, chaymi kimsa chunka p’unchawkunapa pacha, trompetapa willakuyninman ñawpaqta hamuq. Acabqa Trumpmi, paymi Jezabelwan casarakunqa ancha qayllallapi hamuq p’unchawkunapi. Trumppa pachanpiqa, Eliasllam paraq willakuyta charin. Kay chiqaqmi sapinchasqa, huk pachak tawa chunka tawa waranqa runakunapa kuyukuyninqa “siki siki pataman” metodologíapa kuyukuynin kasqanrayku; chay metodologíataq sayarin chay sapinchasqa chiqaqpi: huk pachak tawa chunka tawa waranqa runakunapa reforma kuyukuyninqa llapa santu historiapa reforma kuyukuyninkunawan unanchasqa kasqanpi. Sapa huknin chay kuyukuykunapiqa, pusaykunaqa pruebakuy ruwaypa huknin rakinmi karqanku. Sapa kuti.
Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.
Acabqa Jeroboammanta qanchis kaq reymi, hinaspataq kutin-kutin rikuchirqanchik imaynatas Acabqa domingo kamachiy sasachakuypi estado kasqanta. Rikuchirqanchikmi imaynatas Laodicea nisiman rikch’akuq Qanchis P’unchaw Adventista iglesiaq 1863 watapi Jericota yapamanta hatarichirqan, chaymantaq Whitekunapa aswan kurak churinpas aswan sullk’a churinpas chinkachisqa karqan, hinaspataq domingo kamachiypi Jericota unanchaspa rikuchirqan. 1863 watam domingo kamachiyta unanchan.
The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.
Kay pasajeqa hunt’asqa simikunawan junt’asqanmi, chay pachaqa pachak tawa chunka tawa waranqa runakunapa sellasqa kayninmi kasqanta reqsichin; chay pacha ukhupitaq, Habacucpa 1843 watayuq mesanman churakusqa cheqaqta Millerpa hamut’asqanta qhispichiyqa saphi rebeliónmi, chayqa Diospa akllasqan willakuqninta mana yupaych’aytapas hap’in, Koraqpa hatarikuqkunapa hinallataq 1888 watapi hatarikuqkunapa sut’inchasqanwan, paykunaqa “llapa huñunakuqmi qullaq kanku” nispa rimarqanku.
We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.
Kunan temploq pruebanapiñam kashanchik, hanaq pacha ventanakuna kicharisqa kaptin, chaywan kuska huk dispensacional punkupas kicharisqa. Chay dispensacional punku señalasqanmi saserdotekunapa tikrayninta Laodiceamanta Philadelphia llaqtapa saserdotekunakama. Señalasqantaqmi Millerpa musquyninpi llulla kaqwan cheqaq kaq joyakunapa t’aqanakuyta. Ventanakuna riqsichinñataqmi ñak’ariyta utaq bendicionta. Malaquías kimsañiqin, kutirimuypi sayachin chay pruebayta. Millerpa musquyninmi kallpachaywan qhawarichin saserdociopa hinallataq mensajepa restaurasqanta. Apocalipsis chunka isqunñiqinmi reqsichin Señorpa ejercitonpa hatarichisqanta, Islammanta trompeta mensajepa willakuynin hunt’asqa kaptin.
The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.
Pututinta qillqapa waqaychayninanta ñawpaqman hamuq waqaychayqa iskay kaqmi, chayqa templopa waqaychayninmi. Millerpa musquynin iskaychayta paqarichin, chaymi sapa kuti iskay kaq waqaychaywan tinkisqa kachkan; imaraykuchus Millerpa musquyninpi rumi kuyaykuna willaykunapas kachkan, willaqkunapas kachkan. Templopa waqaychayninqa qhipa paraqpa sapa chiqanman sapa chiqan metodologiyanpa churayninta mast’arikuyta hap’ipunin. Sacerdotekunaman munan templota rikunankupaq imaymana willakuy ñiq’ikunapi, chayhina willaykunata tupachinankupaq. Allpa pichana runapa aswan hatun ataúdninqa pachak tawa chunka tawa waranqa runakunapa templonmi, hinaspataq Malaquíaspa waqaychana wasinpas chayllataqmi. Templopa alhajankunapa sonqonqa pactopa arcánmi, chaytaqmi p’istiykuna querubinkuna mana sayk’uspa qhawarinku; chayhinataq llapa ch’uyakunaq qhawariyninta sinch’ita reqsichin. Kay willakuy pachapi ch’uyakunaqa temploman qhawarinanku tiyan, hinaspa arcán ukhuman sunqunkuwan qhawarinanku tiyan.
The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.
Pachak tawaq chunka tawa waranqa runakunapa templonmi Levítico iskay chunka kimsayoqpi rimaynin, chaymi huk historiaq siq’inta rikuchin, mayqencha Cristoq tiemponpi hunt’akusqa, imataq Hermana White “Pentecostés pacha” nispa sutichan chaywan. Kawsarimuy manta Pentecostés kama, icha diciembre 31, 2023 p’unchawmanta domingo ley kama, Levítico iskay chunka kimsayoqpa profético siq’inmi pachak tawaq chunka tawa waranqa runakunapa templonta rikuchin. Chay historiaraq qallarin kimsa puriykunayuq huk señalwan, chaymanta pichqa p’unchawkuna qatiq, hinallataq tukukun kimsa puriykunayuq huk señalwan, chaymanta pichqa p’unchawkuna qatiq. Alfa historiakunapa omega historiakunapa chawpinpitaq sacerdotekunata sellay kimsa chunka p’unchawkuna kashan. Chay llapa siq’i qallarin qanchis p’unchay sábadowan, tukukuntaq qanchis watayuq sábadowan. Kay patapi pachak tawaq chunka tawa waranqa runakunapa templonqa arcami, mayqanmi pusaq alma runakunata musuqmanta ruwasqa kay pachaman apananpaq; hinallataq pactoq arcopas kan, iskay angelkunawan llanthuchasqa, hina kasqanman hina iskay sábadokuna llanthuchanku pachak tawaq chunka tawa waranqa sacerdociopa templonta, mayqanmi Pentecostés pachawan rikuchisqa.
Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.
Levítico iskay chunka kinsayuqmi kay huk pachak tawa chunka tawayuq waranqakunaq sacerdociomanta riman, Cristoqa kawsarimusqanmantapacha qallarisqa Pentecostés pacha tukukuyninpi qhipa rikurichiyninpi, chay pachaqa pichqa chunka punchawkama hinallataq Pentecostés Punchawkamaraq purirqan. Pentecostés pachaqa sayachisqa kachkan, Levítico iskay chunka kinsayuqpa ñawpaq iskay chunka iskayniyuq versículonkuna qhipa iskay chunka iskayniyuq versículonkunawan tupachisqa kaptin. William Millerpa musquyninmi reqsichin Diospa siminpa kuychi rumikunaqa iskaynin kasqanta: willakuyta hinallataq willakuqkunatapas.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
“Chaninmi ancha chaninchasqa oportunidades experiencia tarinaypaq. Chaninmi experiencia karqan ñawpaq, iskay kaq, hinaspa kinsa kaq angelkunapa willakuyninkunapi. Angelkuna rikusqa kanku hanaq pachapa chawpinpi phawaq hina, kay pachapi llaqtakunaman huk amonestación willakuyta willakuspa, hinaspa kay allpapa historiap qhipa p’unchayninkunapi kawsaq runakunaman chiqanmantapuni tupaq kaspa. Mana pipas kay angelkunapa rimayninta uyarinchu, imaraykuchus paykuna huk símbolollam kanku, Diospa llaqtanta rikuchinankupaq, paykunaq hanaq pachapa llapan kayninwan hukllachasqa llamk’aqkuna kasqanta. Qharikuna warmikunapas, Diospa Espiritunwan k’anchasqa, hinaspa cheqaq kaywan santu kayman t’aqasqa, kimsantin willakuykunata ordenninkuman hina willakunku.” Life Sketches, 429.
The angels are symbols of God’s people who proclaim the message represented by the angel.
Angelkunaqa rikch’ayninmi kanku Diospa llaqtan, chay angelpa rikch’asqan willakuyta willaqkuna.
“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.
“Pachaqa pisiñanmi. Ñawpaq, iskay kaq, kimsa kaq angelkunapa willakuyninkunaqa kay pachaman qusqakuypaq willakuyninkunam. Manan cheqapuniqa kimsa angelkunapa siminta uyarisunchu, ichaqa Apocalipsispi kay angelkunaqa kay allpapi kachkakuna runakunata rikuchin, paykunaqmi kay willakuykunata qonqaku.”
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
Juanqa rikurqan: “Huknin angelmi hanaq pachamanta uraykamurqa, hatun kallpayuq; hinaspataq llapan kay pachapas k’anchasqa karqa paypa yupaychasqan k’anchayninwan.” Apocalipsis 18:1. Chay llamk’aqmi Diospa llaqtanpa rimaynin, kay pachaman waqyay willakuyta willakuspa. The 1888 Materials, 926.
Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.
Angelkunaqa rikch’achkunku chay angelkunawan rikuchisqa willakuykunata willaq runakunata. William Millerqa achka hina ruraykunapi proféticamente rikuchisqa kashan. Chay ruraykunamanta hukninmi kay: Millerqa rikuchisqa kashan ñawpaqpas qhipapas pacha willakuykunawan, chaykunata willanaypaq pusasqa kasqanrayku. Qanchis kuti, icha 2,520 wata, 1798 watapi tukuq, karqan Millerpa alpha tarisqan; santuario paqariyninpas 2,300 tuta-kuna, paqarin-kunapa tukukuyninpi, 1844 watapa octubre 22 p’unchawpi, karqan Millerpa omega tarisqan. Millerista historiataqa 1798 watamanta 1844 watakama rikuchin, hinallataq ñawpaq angelpa iskayñiqin angelpa historianninta kaptinpas, sutichasqa kashan chay historiaq willaqninpa sutillanwan. Millerista historiataqa reqsichinmi Millerqa karqan “kunka” ñawpaq angelpa iskayñiqin angelpa willakuyninta willaq; ñawpaq angeltaq willarqan taripaq qallarikuyninta 1844 watapa octubre 22 p’unchawpi; hinallataq ñawpaq angelqa chayamurqan pacha tukukuypi 1798 watapi, “qanchis kuti” nisqa Israel qhapaq suyu mast’arikuyninpa tukukuyninpi. Millerqa huk unancha kashan iskayninmanta: 2,520 watayuq profecíamanta, hinaspa 2,300 watayuq profecíamantapas.
The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.
Ñawpaq waymark 1798 watapi willakurqa taripay qallarinanta 2,300 watakuna tukukuptin, 1844 watapa octubre killapa 22 p’unchawninpi. Chaymantataq Señorqa qanchis p’unchayniyuq samana p’unchaypa k’anchayninta kicharirqa, hinaspa Paypa munaynin karqa llamk’ayta tukuchiy; chayraykutaq 1856 watapi qanchis kutikunaykunaq hina aswan achka k’anchayta kichariyta munarqa, ichaqa iñiy rantinpi hatariq kachkanqa rikuchikurqa. Qanchis kutikunaykunaqa Millerita historiapa alpha-ninmi, 2,300-tataq omega-ninmi.
The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.
Qanchis kuti tiempokunaqa qanchis wata samanawanmi rikuchisqa kachkan, chay 2,300-taq qanchis p’unchaw samanañanwanmi rikuchisqa kachkan. Historia Milleritaqa 1798 hina 1844 hinam rikuchisqa kachkan, chaymanta 1798qa qanchis kuti tiempokunata rikuchin, 1844-taq 2,300 watakunata rikuchin. Chay iskay samanakunaqa Levitico iskay chunka kimsayuqpi rikuchisqa historiapa tukukuyninwan qallariyninwanmi kanku. Chay iskay samanakunaqa iskay willakuykunatan rikuchinku, chay iskayninku huk willakuyta ruwanku. Chay iskay willakuykunaqa Milleritakunatan rikuchinku, imaraykuchus chay willakuykunata willakuykamuq runakunaqa chay willakuyta simbolizakuspa rikuchiq angelkunatan rikuchinku. 1798 watapi ñawpaq angel hamurqan, 1844 watapitaq kimsa kaq angel hamurqan.
Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.
Levítico iskay chunka kinsayuqmi qanchis raymikunata, qanchis taksa huñunakuykunatawan, hap’in; ichaqa manam sapa raymichu taksa huñunakuy kasqan, nitaq sapa taksa huñunakuychu raymi kasqan. Lliw raymikunaqa ñawpaq taksa huñunakuymanta qhipa taksa huñunakuykama urmaykunku, ñawpa qallariypi qanchis p’unchay Sabbath kasqanpi, tukukuypitaq qanchis wata Sabbath kasqanpi. Raymikunapa historiannintaqa iskay Sabbathkuna tukuy churan, chaykunaqmi William Miller-ta, Milleritakunatawan rikch’achinku.
When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.
Levítico iskay chunka kimsayuqpi, ñawpaq iskay chunka iskayniyuq versículokuna qhipa iskay chunka iskayniyuq versículokunawan huñusqa kaptin, Pentecostés pacha reqsichisqa kachkan. Chay siqikuna huñunakusqanwan sayarichisqa estructuraqa cheqapuni divinomin. Chay estructuraq Pentecostés pachanqa sut’ita rikuchin kimsa angelkunapa kinsa puriyñinkunata. “Cheqaq Kay” nisqapa firmanta apamun. Alpha y Omegaq firmanta apamun. Palmoniypa firmanta apamun. Yachaqta pusamun Ancha Santísimo Lugarman sonqonmanpacha. Pachak tawa chunka tawa waranqa runakunapa templonta reqsichin. Musuqmanta ruwasqa kay pachakama hunt’aspa mast’arin.
This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.
Kay Levítico iskay chunka kimsayuqpi kaq cheqaq willakuyqa kunanmi kichasqa kachkan templopa pruebanwan tupachisqa, litmus nisqa pruebaq ñawpaqninpi chaymanta kimsa kaq pruebayuq ñawpaqninpi. Kimsa kaq angelqa 1844 watapi chayamurqa, hinaspataq 9/11 p’unchaypi, hinaspataq yapamanta 2023 watapi. 1844 watapi kimsa kaq angel chayamushaqtin, iñiqkunaqa iñiyninkuwan Cristota qatikunay karqa Aswan Santo Lugarman yaykunankupaq. Levítico iskay chunka kimsayuqqa Aswan Santo Lugarman ñanmi, hinaspa templopa pruebaq huk elementonta rikuchin. Juanta nirqanku templota tupunanpaq, chaypi yupaychaqkunatapas.
Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.
Millerpa ataúdninmi templokuna, chaypi joyakunaqa yupaychakuqkunam kanku. Malaquíaspa pirwanmi templokuna, chaypi diezmokunaqa yupaychakuqkunam kanku. Pentecostés pacha, Levítico iskay chunka kinsayuqta “huk siq’im hawan huk siq’i” nisqapi churayninman hina rikuchisqa, pachak tawa chunka tawa waranqa runakunapa templonta rikuchin. Aswan chiqantaqa, pactopa arcanmi sut’ichan, qhawariq querubinkunaqa Chunka Kamachikuykunata, t’ikariq Aarónpa varanta, hinaspa qorimanta maná puñuta qhawashaqtin.
The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.
Ñawpaqta pakasqa querubinkunaqa angelkuna kanku, hinaspa angelkunaqa huk willakuyta chaymanta willaqtapas rikuchinku. Chay willakuyqa, Levitico iskay chunka kimsayuqpa alfa willakuynin kaspa, qanchis p’unchaw samana p’unchawmi; omega willakuynintaq qanchis wata samana p’unchawmi. Iskayñinku willakuykuna kanku, hinaspataq William Millerpa hinaspa Milleritakunapa alfa hinaspa omega willakuyninkunapas kanku, “qanchis kutikama” hunt’akuyninwan, 1798 watapi, qanchis wata samana p’unchawpa huk unancha kaspa, hinaspa 1844 watapi, Diosqa llaqtanta Aswan Santo Cheqman pusarqan, maypicha qanchis p’unchaw samana p’unchawta tarirqanku. Chay iskay Samana p’unchawkunaqa Levitico iskay chunka kimsayuqpi ñawpaq hinaspa qhepa santo huñunakuykuna kanku, hinaspa Pentecostés pachaqa paykunapura chawpipi churakusqa kachkan, imaynachus arkapaqa iskay pakasqa querubinkunapura chawpipi churakusqa karqan hina.
The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.
Templota tupusqa kanan, chaymanmi yaykun mana tupusqa saqesqa kananmanta, mana israel runakunaman qusqan patioqa. Domingo p’unchaw kamachiy patapiqa Diospa wasinpaq taripanakuy tukukun, hinaspataq mana israel runakunapa taripanakuy qallarin. Mana israel runakunapa pachankunaqa 1798 watapi tukukurqan, 1.260 watakuna tukukuyninpi, hinallataq kimsa ch’usaq huk kuska punchawkuna tukukuyninpi, (1.260-pa unanchan) Juanqa patio saqenanta karqan.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Huk soqta qura hina tawqaman rikch’akusqa qorana qowarqan; hinallataq angel sayarispa nirqan: Hatariy, Diospa templonta tupuway, altarta, chaypi yupaychaqkunatapas. Ichaqa templomanta hawapi kaq patiota saqey, amataq tupuwaychu; imaraykuchus mana judío nacionkunaman qosqa kashan; paykunaqmi chay llaqtata santata saruspa purinqaku tawa chunka iskayniyuq killakunata. Apocalipsis 11:1, 2.
The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.
Patiotaqa saqesqa kanan karqan, mana israel runakunaman qusqa kasqanrayku; paykunaqa kimsa wata chikanta p’unchawkunata, icha tawa chunka iskay killakunata, chakiwan saruspa ukhuman churarkanku.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Hinaspanmi ispādawanqa filuypa ñawpinwan, hinaspanmi apasqa kanqaku prisionero hina llapa nacionkunaman; Jerusalén llaqtataq sarusqa kanqa mana judío runakunaq makinpi, mana judío runakunaq tiemponkuna hunt’akunan kama. Lucas 21:24.
The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.
Mana judíokunapa tiemponnin junt’akuran 1798 watapi, Daniel qelqa kichasqa kaptin.
“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.
“Jerusalén llaqtapi templopi huk pisi altuyuq perqa hawa patiota t’aqaraq llapa wakin cheqakunamanta chay santu wasimanta. Chay perqapi iskaykuna simikunapi qillqasqa karqan, nispa mana pipas judíokunalla kay linderota chimpayta saqisqasqa kasqankuta. Sichus huk gentil runa ukhu muyuriyman yaykuyta munaspapas karqan chayqa, templota qhellichanman karqan, hinaspataq kawsayninwan muchuyta pagananman karqan. Ichaqa Jesús, temploq chaymanta servicionninmanta qallariqnin, gentilkunata payman qayllachirqan runamasin kuyakuynin watunwan, chaykamataq paypa divino gracianninqa paykunaman apamurqan judíokuna qhespichikuyta mana chaskisqankuta.” The Desire of Ages, 194.
December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.
31 ñiqin diciembre killamanta 2023 watapi tukukorqa kimsa wata kuskan proféticopi p’unchaykuna, 18 ñiqin julio killamanta 2020 watapi llakikuy tukusqanmanta. Chay kimsa wata kuskanmi reqsichin chaypacha huk mensaje profético kichasqaña kananta, hinaspa mana judío nacionkunapa tiempunkuna hunt’asqa kasqanta, hinaspa sayarichisqa kasqanta templota chaypi yupaychaqkunatawan tupuymanta. Domingo leypi, pentecostal tiemponpi Pentecostés Punchaw kasqan hina, juicioqa mana judío nacionkunaman pasan. Templota pachak tawa chunka tawa waranqa runakunapa tupuypi mana judío nacionkunapa tiemponkunata saqespaqa, tarisun 31 ñiqin diciembre killamanta 2023 watamanta Domingo leykama templom kasqanta.
The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.
Templopa testigunninqa iskay ñanpi hatarichisqa kasqanmanta: ñawpaqta cimienton churakapun; chaymanta temploqa tukuypaq tukusqa kasqan riqsichikun mayqen cimientopa rumin, hinasqa qonqorisqa karqan chayqa, admiraypaq hina esquinapa umanman tukusqanwan. Cimientoqa churakapurqan ñawpa Israel llaqta Babiloniamanta lluqsimusqanpi, ñawpaq kamachiypa historiapi; templotaq tukusqa karqan iskay ñiqin kamachiypa historiapin, ichaqa kimsa ñiqin kamachiy manaraq chayamushaqtin. Cimientoq pruebaqa 2024 watapi karqan, kunantaq ñoqaykuqa templo pruebadapin kashanchik. Chay templo pruebaqa kimsa ñiqin hinaspa litmus prueba nisqapi tukukun, hinaspa templo pruebaqa Diospa llaqtanman templota tupunanta mañan.
The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.
Levítico iskay chunka kimsañiyuqpi temploqa hatarichisqa kachkan 31 diciembre 2023 p’unchawmanta kamachikuq domingo kamachikuykama, chay profético historiapiqa kimsa pruebakuna, ima p’unchaypas huk profecía kicharisqa kaptin siempre rikhurimuqkuna, representasqa kachkan. Chay kimsamanta qhipaqninmi litmus prueba, chayqa Exeter camp meeting nisqawan representasqa karqan. Chay tantanakuypiqa ichaqa Elder Snow iskay kuti cheqaq Chawpi Tuta Qapariyninmanta willakuyninta rikuchisqan carpapi tantanakuykunaman rirqanki, utaq Watertown carpapim kaq sonqoyuq, mana allin tupasqa tantanakuykunaman rirqanki. Tantanakuykuna tukukuptinqa cheqaq Chawpi Tuta Qapariy willakuyqa lamar qochapi hatun unu wayq’os hina purirqan. Exeterqa litmus prueba karqan, hinaspa litmus pruebaqa selladota representan.
The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.
Exeter campamento tantakuyqa Cristopa Jerusalénman atipaywan yaykusuyninwan rikch’achisqa karqan, chaymanta Lazarusmi Jesuspa wicharisqan asnutapas pusarqan. Lazaruspa wañuyninqa 18 julio 2020 p’unchaypi llakikuy karqan, ichaqa payqa Cristopa umalliq milagronpas karqan, hinallataq divinidadninpa “sellon”pas.
“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.
“Cristo onqoy wasipi kashaptinqa, Lázaroqa manam wañunmanchu karqan; Satanásqa manam paypa contranpi atiytaqa charinmanchu karqan. Wañuyqa manam Lázaroman flechanta haywarinmanchu karqan Kawsay Qoqpa ñawpaqenpi. Chayraykum Cristoqa karupi qhiparqan. Awqaqta saqerqan atiyninta rurachunanpaq, chaymanta kutichinanpaq, atipasqa enemigo hina. Lázarotaqa saqerqan wañuypa kamachiynin uraman rinanpaq; ñak’ariq panikunañataq wawqenkuta rikurqanku sepulturapi churakusqata. Cristoqa yacharqan, wawqenkupa wañusqa uyanta qhawashaspanku, Salvadorninkupi iñiyninkuqa sinchita pruebaypi churakusqa kananta. Ichaqa payqa yacharqantaqmi, kunan pasashasqanku ch’aqwayrayku iñiyninkuqa aswan hatun atiyniyoqta lloqsisqa kananta. Payqa llapa ñak’ariyta muchurqan, paykuna muchusqankuta. Manam aswan pisita munarqanchu imaraykuchus qhiparqan; ichaqa yacharqanmi paykunapaq, Lázaropaq, kikimpanpaq, hinaspa disipulonkunaqpaqpas, huk atipaymi atipasqa kananpaq.”
“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.
“‘Qankunallaykichisrayku,’ ‘iñiyniykichispaq.’ Lliw pichakunachus mast’ariykuspa Diospa pusaknin makinman chayayta maskhashanku, paykunapa aswan hatun llakikuy pachanmi Diosmanta yanapakuypa aswan qayllan kashan. Ñanninkumanta aswan tutayay, yana chikninmanta qhepaman qhawarispa, añaywan yuyarinqaku. ‘Señorqa yachanmi imaynatachus Diosta manchakuspa kawsak runakunata qispichiyta,’ 2 Pedro 2:9. Sapa musphachikuymantapas, sapa watukuymantapas, payqa paykunata lluqsichinqa aswan sinch’i iñiyniwan, aswan qhapaq kawsay yachasqawanpas.”
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Lazaromanman hamunaykipi tardarqa, Cristoqa huk kuyapayakuq munayninta charirqa payta mana chaskiqkunapaq. Suyarirqa, Lazarota wañusqakunamanta kawsarichispa, sasin sunqu, mana iñiq llaqtanman hukmanta aswan sut’i qhawachiyta qonampaq, cheqaqtapuni payqa karqa ‘kawsariy, hinallataq kawsaypas’ nisqa. Manam munarqachu llaqtamanta llapan suyakuyninta saqeyta, Israel wasiypi wakcha, pantasqa ovejakunamanta. Sonqonqa p’akisqa karqa paykuna mana wanakuyninkurayku. Kuyapayakuyninpi yuyaychakurqa hukmanta huk qhawachiyta paykunaman qoyta, paymi kaq Restaurador, sapallanmi kawsayta hinallataq mana wañuq kayta rikuchimuq. Kayqa kanan karqa sacerdotekuna mana pantasqa hamut’ayman kutirichiy atisqankumanta huk qhawachiy. Chayraykun tardarqa Betaniaman riyta. Kay tukuy milagrokunamanta aswan hatun milagro, Lazaropa kawsarichisqa kaynin, Diospa sellonta churana karqa ruwasqanman hinallataq divinidadmanta nisqanman.” El Deseado de Todas las Gentes, 528, 529.
The triumphal entry began with the loosing of an ass for Christ to ride upon.
Atipanakuy yaykuyqa qallarinmi huk asnata paskaspa, Cristopa hinaqninpi purinanpaq.
And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.
Jerusalén llaqtaman qayllaykuspankum, Betfagéman chayaspankum, Olivos Orqoman, hinaqtinmi Jesús iskay disipulonkunaqta kachamurqa, paykunata nispa: Rillaychik qankunapa ñawpaqninpi kaq llaqtachaman, chayllapi tarinkichik watasqa huk asnata, wawantintaq kuskanpi; paskaychik, hinaspa apamuychik ñuqaman. Sichus pipas imatapas nisunkichik chayqa, ninkichikmi: Señorqa paykunata munan; hinaspataq chaylla kachamunqa. Tukuy kayqa ruwakurqa profeta nisqan hunt’akunanpaq, nispa: Sionpa ususinman niychik: Qhawariy, Qhapaqniyki hamusunki qamman, llamp’u sonqoyuq, hinaspa huk asnapi tiyashaq, asnapa wawampi, asnapa churinpi. Disipulokunan riqsispa, Jesús kamachisqanta hina ruwarqanku. Mateo 21:1–6.
The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.
“Chawpi tutapi waqyay” nisqa willakuyqa huñunakusqa karqa iskay kaq angelpa willakuyninwan, chayqa ñawpaq llaqukuy chayamuptin hamusqa karqa. Cristopa p’unchayninpi chay llaqukuyqa Lázaropa wañuynin karqa, Milleritakunapaqtaq 1843 watapi mana hunt’asqa ñisqan willakuy karqa, chayqa 1844 watapi abril killapa 19 p’unchayninpi chayamusqa. Iskaynin chay llaqukuykunaqa julio killapa 18 p’unchaynin, 2020 wata, chayta rikuchinku.
In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.
Levítico iskay chunka kimsa nisqapi rikuchisqa Pentecostés pacha ukhupi, litmus sutiyuq pruebam kinsa kuti waymarkwan rikuchisqa kachkan: trompetakuna raymi, Cristoq hanaq pacha risaq kaynin, hinaspa K’anchakuq Punchaw. Chay kinsa puriykunaqa litmus pruebata rikuchinku cimiento hinaspa templo nisqakunaq ñawpaq iskay pruebankunaman tupachisqa. Chay kinsa puriykunaqa Pentecostés domingo kamachiymanta pichqa punchaw ñawpaqpi hamunku, hinaspa pachak tawa chunka tawayuq waranqa akllasqakunata señalyina hoqarisqa kayninkuta rikuchinku. Sichus litmus pruebata pasankuqa, hoqarisqa kanku; mana pasankuchu chayqa, Millerpa musquyninpa ventanakunamanta phukurisqa lluqsichisqa kanku.
The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.
Kimsa kaq ñit’iyqa Día de la Expiación nisqam, hinaspataq huchakuna pichasqa kayta rikuchin. Iskay kaq ñit’iyqa Malaquíaspa ofrendanpi levitakuna oqarisqa kaymi, huk ñawpaq kaq ñit’iytaq trompetakunapa willakuyninmi. 1844 watamanta pacha runakuna qanchis kaq trompetapa waqyasqan historiapi kawsashanku. Qanchis kaq trompetapa hawapi willakuyninqa Islampa kimsa kaq ay nisqapa willakuyninmi, ukhupi willakuynintaq Cristopa rurayninmi, paypa Dios kayninta huk pachak tawa chunka tawa waranqa runakunapa runa kayninwan huñuspa.
We will continue in the next article.
Qatiq qillqapiqa qhipaman risunchis.
“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.
Profetakunapa qelqasqankunapi rikurichisqa kanku escenakuna, ñawpaq watakunaq unayña kasqanrayku machu kaspapas, ñuqanchisman musuq revelacionkunap hina mushuq kaynintawan kallpawan rikurimunku. Iñiyninchikwanmi entiendeyku Diospa runankunawan ñawpaq pachakunapi rurayninkunamanta kay qelqakuna waqaychasqa kasqanta, kunan p’unchawpi kawsaq experienciakunawan Dios yachachiyta munasqan yachachikuykunata reqsinanchikpaq.
“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.
Kawsashaspa, imaynachus ñuqanchik kachkanchik Cristo qay kutimuyninman manaraq aswan hatun chaninniyuq pacha hina, sumaqta yuyaykuspa allinta waqaychananchik tiyan ama pantaykunata rurananchikpaq, chayhina pantaykunata hina rurasqankuta judíokuna, Cristo ñawpaq hamuynin pacha kawsarqanku chaykuna.
“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.
“Imaynan judío umalliqkunaqa, pisillamanta huk kamachisqa yupaychay sistemata ruraspa, mana esencial nisqa imakunapa ancha hatunchasqa chaninta qawachirqanku; chayhinallataq kunan wakin runakuna kay miraypaq allinchanapaq ancha importante cheqaqkunamanta qawayninta chinkachinankupaq peligropi kachkanku, musuq, mana rikurisqa, sonqota hap’iq imakunata maskhaspataq.”
“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.
“Hatun yuyaykunata waqaychanapaqmi munakuy kanan. Musquyninman hina yuyaykunata maskaqkuna, hinaspa chaykunata rimarichiqkunaqa, wakinkunata yachachiyta qallariyninkumanta ñawpaqta, imataq cheqaq kaq nisqanta yachachisqa kanan. Runakuna rurapusqan teoría-kuna, chaymanta hamuq yuyaychaykuna ima, manam cheqaq kasqankuman hina maskhasqa kananchu.”
“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.
Achkakunaqa kanku, acero hina chiqap kaqkuna kamachikuykunapi, chaykunaqa yanapasqa hinataq bendecisqa kanqaku; paykunaqa waqashanku punku punkuwan altarpurawan chawpipi, nispa: “A Señor, llaqtaykita perdonay; ama saqeychu herenciaykita p’enqayman churachun.” Kinsa kaq angelpa willakuyninpa cimienton kamachiykunataqa saqenanchik tiyan sut’i, sapaqlla rikhurinanpaq. Iñiyninchikpa hatun columnasninqa hap’inqaku llapa llasayta paykunaman churakusqanta.
“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.
“Kay pantasqa pachaspi, musquykuykunapi hinallataq yuyayman chinkaypi, Cristo yachachikuypa ñawpaq kaq kamachiykunata yachakuyta necesitanchik. Chayrayku kallpachakusun apostolwan kuska niyta atispa: ‘Manan qamkunaman riqsichirqanchikchu Señorninchik Jesucristoq atiyninta hinallataq hamuyninta, yachaysapa runakuna rurashqan llullakuy willakuykunata qatishpaqa.’ Señorqa waqyawanchik hanaq, allin sonqoyuq kamachiykunata qatinaanchikpaq.”
“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.
“Cheqaqa, kunan p’unchawpa cheqaqan, llapa chaytaqmi Diospa simin imayna nisqanman hina kashan. Señorqa munanmi llaqtan runakuna llapan yapasqakunamanta, llapan chay misticismoman aysaqkunamantapas waqaychakuyta. Amawt’aqaq, musphayniyuq, yuyayllamanta paqarisqa yachachiykunaman urmayta munasqakunaqa hanaq pacha cheqaqa rumi qutukuna ukhuman sinchita allpaykuchunku, hinaspa chaskichiqpaq wiñay kawsayta saqeq quri qapariyta hap’ichunku. Simipiqa ancha chanin cheqaqakunan kanku. Kaykunaqa tarisqa kanqa tukuy sunquwan yachaqaqkunapaq; hanaq pacha angelkunaq searchninkuta pusarinqaku.”
“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’
“Kunan pacha kay allpapi kawsak runakunamanta rimarispa, Pablo nirqan: ‘Hamutanqa pacha, allin yachachiyta mana muchuqkunanpaq, ichaqa kikinkupa munayninkuman hina yachachiqkunata achkallata tantachinqaku, rinrinku asikhaq hina kasqanrayku; hinallataq cheqaq kaymanta rinrinkuta wit’uykachinqaku, llullakuy willakuykunamanmi kutirichisqa kanqaku.’”
“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’
¡Ancha allinmi, ancha sonqota kuyuchiqmi, Pablo qosqan kamachiyqa, allin yachachikuyta mana muchuy atiqkunamanta willakuq kasqan pachapi: “Chayrayku qanta kamachiyki Diospa ñawpaqninpi, Señor Jesucristopa ñawpaqninpipas, paymi juzganqa kawsaqkunatawan wañusqakunatapas rikurimuyninpi hinallataq qhapaq kayninpi: Simita willakuy; wakichisqa kay pacha allin kaptinpas mana allin kaptinpas; huchacharuy, piñay, sonqochay tukuy unay muchuspa yachachikuywan.”
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Dioswan rimanakukuqkunaqa Chaniyniyoq Intipa k’anchayninpi purinku. Manam qespichiqninkuta pisipachanchu, ñanninkuta Diospa ñawpaqenpi waqllichispa. Hanaq pacha k’anchaymi paykunaman lliphllin. Kay pachapa willakuyñin tukukuyninman asuykaptinkuqa, Cristomanta yachayninku, hinallataq paywan tupaq willakuykunamanta profecíakunamanta yachayninkupas, ancha yapakun. Diospa qhawariyninpiqa mana tukukuq chaninniyoqmi kanku; chayrayku Churinnanwan huk sonqolla kashanku. Paykunapaqqa Diospa siminqa llapa sumaq kaymanta aswan sumaqmi, munaylla. Paykunaqa ancha chanin kasqanta rikunku. Cheqaq kayqa paykunaman kicharisqa kan. Runa kayman hamusqanmanta yachachikuyqa llamp’u k’anchaywan p’achallisqañam. Paykunaqa Qelqakunaqa llapa pakasqa imakunata kichana llavemi kasqanta, llapa sasa kaykunatapas allichana kasqantapas rikunku. K’anchayta chaskiyta mana munaspa, k’anchaypi puriyta mana munasqakunaqa mana atinqachu Diosta manchakuy yupaychaypa pakasqa kayninta entiendenankupaq; ichaqa cruzta apariyta hinaspa Jesuspa qhepantata riqsispa qatipayta mana iskayrayasqakunaqa, Diospa k’anchayninpi k’anchayta rikunqaku.” The Southern Watchman, April 4, 1905.