In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Isaías iskay chunka pusaqniyuqpi, “asikuywan rimaj qharikuna kamachiqkuna” “Jerusalén”-ta kamachiqkunaqa “Efraínpa machasqankuna” hina rikuchisqa kanku, hinallataq “hatunchakuypa pillu” hina. “Pillu” nisqaqa umalliq kayta rikuchin, “hatunchakuy” nisqataq satanáspa qhelli kawsayninta rikuchin.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Machasqakunaqa tupachisqa kanku puchuqman (“residuo”), paykuna Diospa “corona”n tukunku hatun k’anchaypaq; imaraykuchus qhipa para tiempope Señor sayarichin paypa “reino de gloria”ninta, imaynachus chakatapi pay “reino de gracia”ninta sayarichisqanwan rikuchisqa karqan hina. Chakatapi graciaq reinonqa gloriamanta reinota rikuchin, domingo kamachiypi. Qhipa paraqa qallarin 9/11 p’unchaypi, pachak tawa chunka tawa waranqa akllasqakunapa sellosqankuta churay qallarisqanrayku, kawsakqakunapa juicio-npas qallarisqanrayku.

“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

“Rikurqani tukuy imakunam sinchita qhawarispa, yuyayninkutapas mast’arichispa paykunapa ñawpaqpi hamuq sasa kutiyman. Israelpa huchankunaqa ñawpaqta juicioyman rinan. Sapa hucham Santuario ñawpaqpi willakusqa kanan; chaymanta llamk’ayqa puriyta qallarinqa. Kunan pachas ruwasqa kanan. Sasa tiempope puchuqkunaqa waqyanqaku: Diosníy, Diosníy, ¿imaraykutaq saqerpariwanki?”

“The latter rain is coming on those that are pure—all then will receive it as formerly.

“Qhipa para tamyamunmi hamunqa ch’uya kaqkunaman—chay hinaqa llapallanmi chaskinqaku, ñawpaq hina.”

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

“Chusku angelkuna kacharisqankumanta, Cristoqa qhapaq suyunta sayarichinqa. Manam pipas qhipa para chaskinqachu, aswanpas llapa atisqankuta rurashaqkunaqa chaskinqaku. Cristoqa yanapawasunmanmi. Llapa runakunaqa Diospa graciantaq, Jesuspa yawarninrayku atipaykuyuq kayta atinqaku. Llapa hanaq pachaqa kay llamk’aypi sinchita qhawachkan. Angelkunapas qhawachkanku.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Apocalipsispi tawa wayrakunataq Isaiaspa qillqasqanpipas rikuchisqa kanku sinchi wayra hina, inti lloqsimuy p’unchawpi sayachisqa karqan chay inti lloqsimuy wayra p’unchawpi, hinaqtinmi Apocalipsispa tawa ch’aqway wayrankunapas tawa angelkunawan hark’asqa kasharqan. Chay tawa wayrakunaqa “phiñasqa caballo kacharikuyman munaspa” nisqahinam sut’inchasqa kanku Sister Whitepa nisqanman hina, chayqa “wañuyta hinaspa thuñichiyta” apamun. Chay tawa wayrakunaqa aswan-aswanmi kacharichisqa kanku: qallariyninqa 9/11-pi, chaymantaqa ancha kallpachasqa Domingo kamachiypi, hinaspataq tukuyninpi lliwmanta kacharichisqa kanku runapa prueban p’uchukaptin.

Released and Restrained

Kacharichisqa, Hark’asqa

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Qanchis kaq trompeta, kimsa ñak'ariypa kaqninpas, Diospa pakasqa yachaynin tukukuyninta willakuchiq, profeciapa nisqanman hina 9/11-pi waqyasqa karqan, Islam kacharisqa kaptin, hinaspa 9/11 qhipaman George W. Bush-pa profeciapa nisqanman hina hark'asqa karqan. Islam-pa maman, Hagar, Ismaelpa maman, hark'aypa hinaspa kachariypa unanchaqninmi. Payqa Sara-manta kacharisqa karqan Abrahamwan mirachinampaq, Sarapa kamachiyninman hina; chaymanta envidiaq kayrayku Sara payta hark'arqan, chaymi Hagar ayqekapun, ángel Hagar-ta ama ayqekapunanchikpaq hark'aspa kutimunanpaq nisqankama. Isaac yurimusqan qhipaman, Hagarwan Sarawan ch'aqwayninkuqa qatiqlla karqan, Abraham uyway warmita qarqosqankama; chay hinapin huk hark'ayta yapaymanta payman churarqan.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Islampa tawa angelkunaqa kacharirqanku Apocalipsis qhelqapa isqon kaq capítulo, chunka pisqayoq versículopi kinsa pachak isqon chunka hukniyoq wata, chunka pichqa p’unchay profecía qallariyninpi; hinaspataq 1840 wata, agosto killapa chunka hukniyoq p’unchayninpi hark’asqa karqanku.

And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

Hinaspan soqta kaq angel waqra-ta waqachirqan, hinaspan uyarirqani Diospa ñawpaqpi kaq qori altarpa tawa waqranmanta huk simita, soqta kaq waqrayuq angelta nispa: Kachari hatun Éufrates mayupi watasqa tawa angelkunata, nispa. Hinaspan chay tawa angelkuna kacharirqaku; paykunaqa wakichisqa karqaku huk hora, huk p’unchaw, huk killa, huk watapaq, runakunamanta kimsa rak’iymanta huk rak’ita wañuchinankupaq. Apocalipsis 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Kinsa ñak’ariypa Islamnin 9/11 p’unchawpi kacharisqa kachkaptin maqanakunapaq, George W. Bushqa hatun pacha junt’api terrorismo contra maqanakuyta qallarispa, Islamman hark’ayninta churarqa. Ismaelpa, Islampa unanchaqninpa, ñawpaq rimariyninmi reqsichin Ismaelpa mirayninkuna sapa runapaq contra kanankuta, hinallataq sapa runapas paykunapaq contra kanankuta.

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

Hinaqtin Señorpa angelninmi nirqan: Qhawariy, wiksayuqmi kanki, qhari wawatataq wachanki, sutinutataq Ishmael nispa churanki; imaraykuchus Señorqa llakikuykiyta uyarin. Payqa sallqa runa hinam kanqa; makinpas llapa runakunapa contranpi kanqa, llapa runakunapa makinkupas paypa contranpi kanqa; llapa wawqenkunapa ñawpaqenkupim tiyakunqa. Génesis 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Islamqa kay pachak p’unchaykuna tukukuypi kashan chay atiyniyoqmi, “sapa runapa makin” paypa contranpi kanqa, hinaspa Islamqa sapa runapa contranpi kanqa, imaynachus kunan p’unchaykunapi hunt’asqa hinapuni rikuchkan. Islampa sapaq ruranan, willakuy qelqakunaq unanchaqnin hina, huk mundial guerrata paqarichiymi. Kay yachachiyqa Elíaspa willakuyninwan, Juan el Bautistapa willakuyninwan takyachisqa kashan, hinaspa Apocalipsis libropi “nacionkunapa phiñakuynin” nisqa hina rikuchisqa kashan.

“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“‘Chay tiempo de angustia’ nisqa, kaypi rimakusqa, mana chay tiempochu maypachachus plagas qallarinqa hich’aykuyta, aswanpas huk pisi p’unchawkuna ñawpaqninpi, manaraq hich’aykuspa, Cristo santuario ukhunpi kachkaptin. Chay tiempoqa, salvación ruraynin tukukuypi kaptin, kay pachaman angustia hamunqa, llapa nacionkunapas phiñasqas kanqaku, ichaqa hark’asqa qhepakunqaku ama kimsa kaq angelpa rurananta hark’anankupaq. Chay tiempoqa ‘qhipa para’, utaq Señorpa ñawpaqenmantam kawsariy hamunqa, kimsa kaq angelpa sinch’i qapariyninta atiyniyuqyachinampaq, hinaspa santoskunata wakichinampaq sayarinankupaq chay tiempopeqa maypachachus qanchis qhipa plagas hich’aykusqa kanqa.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

Qhipa para tamyay urmamuchkan chay “p’unchaykunapi”, Cristoqa kikinpa hatun kaymanta qhapaq suyunta sayarichin, imaynachus Daniel qillqapi rikuchisqa kasqan hina.

And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

Kay reykunapa p’unchayninkunapin hanaq pacha Diosqa sayarichinqa huk qhapaq suyu­ta, mayqinchus mana hayk’aqpas chinkachisqa kanqachu; chay qhapaq suyutaq mana huk runakunaman saqisqa kanqachu, aswanpas llapa kay qhapaq suyukunata ñut’uñut’uyta ruwaspa tukuchinqa, paytaq wiñaypaq sayanqa. Daniel 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

Cristo hatun k’anchayniyuq qhapaq kay Sapaq kamachiyta sayachisqan “p’unchawkunapi”, Cristopaq kaqkuna, paypa k’anchayniyuq “corona” nisqan, orgullopi “corona” churasqa machaqkunaq contrapi rikuchisqa kanku. Habacucpa “visión” nisqan, qillqasqa kananpaq hinaspa sut’inchasqa kananpaq “tablas” nisqakunapi churana kasqan, Adventismopa cimientonpi sayasqa cheqaq yachachiykunapa historiamanta testigonta rikch’ariq hina sut’incharin. Habacucpa testimoniopin, Joelpa iskay clasekuna, ichaqa “orgullo” utaq “gloria” nisqankunamanta, rikuchisqa kanku huk clase hina—fe rayku justificados kaqkuna utaq—orgullowan oqarisqa kaqkuna. Iskay kaq capítuloq tawa versiculonmi iskay clasekunata rimarin, chaykunaqa fariseomanta hinaspa publicanomanta clásica ilustraciónwan tupanku. Publicanoqa wasinman kutirqan justificado kaspa, fariseopa “alma”nintaq “mana allinchasqa”chu, imaraykuchus “oqarisqa” kashan.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Qhawariy, paypa hatunchasqa almaqa manam allinchu paypi: ichaqa justo runaqa kawsanqa iñiyninwanmi. Habacuc 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Qatiqnin versikulanpi Habacucqa reqsinchkan sonqonkuna hatun tukuywan oqarisqa kaq runakunata machasqa hina, chayhinaqa Isaiaspa hinaspa Habacucpa machasqakunata “hatun tukuywan” t’inkichin.

Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

Arí, vinuwan huchʼuychasqa kashqanrayku, payqa hatun sonqoyuq runam, manataq wasinpi qhipakunchu; munayninta ukhu pacha hina mastʼarichin, wañuy hina kashan, manataq haykʼaqpas saqsachikunmanchu; aswanpas tukuy suyukunata payman tantachin, tukuy llaqtakunatataq payman huñuchin. Habakkuk 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Habacucpi kay versículokuna yuyarinapaqmi valeq, mana Milleritakunapa historiankullapichu hunt’akusqankurayku, aswanpas hunt’akuyninkuqa Ellen Whitepa hinallataq Adventismopa ñawpaq pionerokunapa ishkayninpi sapa kuti rimarisqa tema karqan. Milleritakunapa historiankupi tawa versículopi rikuchisqa fe rayku justifikasqa karqankunaqa ñawpaq llakikuy p’unchaypa krisista aguantaqkuna karqanku; chaymi señalasqa karqan iskaymanchay “tarrying time” nisqa pacha hinallataq iskay kaq angelpa mensajenin chayamuy, Babiloniapa urmayninta willakuspa. Milleritakunaqa chay pruebayoq historiapi entienderqanku ñawpaq pactopi runakuna, históricaq protestantekuna kasqankumanta, Babiloniapa ususinkuna tukusqankuta. Chay protestantekunaqa Sardis iglesiata rikuchiq protestantekuna karqanku, pacto runakunata rikuchispa; paykunaqa “suti”niyoq karqanku, chay sutitaq iskayninta simbolizargan, carácter-ta hinallataq pacto nisqawan t’inkisqa kayta, ichaqa wañusqa karqanku.

And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

Sardispi iglesiapi angelninman qelqay: Kaykunatan ninmi Diospa qanchis Espiritunkunata, hinaspa qanchis qoyllurkunata hap’iq. Ruwasqaykikunatan riqsini; kawsasqayki suti kasqaykitaq, ichaqa wañusqa kanki. Apocalipsis 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

1844 watapi April 19 p’unchaypi qallarispa, chaymanta qhepaman October 22 p’unchaypi tukukuq pruebapi—pruebapi mana atipaqkunaqa hatun runa kaypi hap’iskasqa karqanku; hinaspa pisqa versomanta qhepata qatiq versokunata ñawirisunman chayqa, runapa hatun kayninpa ima kasqanmanta rikuchikuyqa chaypi ejemplopi rikurichisqa kashan papalpa hatun tukukuyninwan, kikin hatunchakuyninwan ima. Chayqa iskay chunka versopi tukukun, chaypi willakusqanman hina Señorqa santu templonpi kashan; tukuy kay pachaqa upallaypi qhiparinan.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Ichaqaqaqa, Señorqa kachkanmi ch’uya templonpi: llapa kay pachaqa upallalla kachun paypa ñawpaqenpi. Habacuc 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Habacuc qillqap iskay ñiqin kapítulonpa iskay ñiqin versículonmi riqsichin abril 19, 1844 p’unchawpi kaq ñawpaq llakikuyta, chay kapítulutaq tukukun iskay chunka ñiqin versículopi, maypichus sut’inchamanta señalan octubre 22, 1844 p’unchawta, Señorqa usqhaylla hamuspa Templonman yaykusqan tiempota.

Four Comings on October 22, 1844 (line upon line)

Tawa hamuykuna 1844 watapi, octubre killapa 22 p’unchayninpi (siq’i patapi siq’i)

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Cristopa hamuqnin, ñuqanchikpa Hatun Saserdoteyku hina, Aswan Santo Cheqman, santuarion pichanapaq, Daniel 8:14pi rikuchisqa; Runapa Churip hamuqnin Ñawpaq P’unchawkunaqman, hina Daniel 7:13pi qhawachisqa; hinaspa Señorp hamuqnin Templonman, Malaquías willasqanman hina ñawpaqmantaraq willasqa, chaykunaqa huklla ruwaypa nisqanmikuna; hinaspa kayqa hinallataq rikuchisqa kasqa kasarakuyman noviop hamuqninwan, Cristoq chunka sipaskunapa rikch’ayninpi, Mateo 25pi willasqanman hina.” The Great Controversy, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Kimsaq chuskuq versikulokuna reqsichinku iskay clasekunata, versículo iskaymanta iskay chunka kama kaq pruebay ruwanakupi paqarichisqakunata, ichaqa 1844 watapi abril 19 p’unchaymanta octubre 22 p’unchaykama kaq pruebay ruwanakuta. Chusku versículomanta chunka isqun versículokamaqa papal atiyninta rimachkan, chaymanta sapallan chunka tawa versículoqa 9/11pi Apocalipsis capítulo 18 angelpa uraykuy qhepaman hamuq historiata rimachkan.

For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

Kay pachanqa hunt’asqa kanqa Señorpa k’anchayninmanta yachaywan, imaynachus unu qochata llapanta p’ampachispa junt’achin hina. Habacuc 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Miller qillqaypa ñawpaq willakuyninpi iskay ñiqin angelpa pruebanan pachapi iskay kasta yupaychaqkuna ruwasqa karqaku, chaymanta qhepaman ichaqa 1844 watapi octubre killapa 22 p’unchawpi crisis nisqapi rikuchikurqaku. Kay pasaje nisqapi mana allin runakunapa kayninqa papadop kayninmi; chay pruebanakuy pachapitaq sutinchakuq Miller runakuna, iskay ñiqin angelpa willakuyninwan tinkuchispa, willarqaku protestante iglesiakunaqa Miller willakuyta mana chaskisqankurayku Roma llaqtapa ususinkuna tukusqankuta. Abril killapa 19 p’unchawmanta qallarispa octubre killapa 22 p’unchawkama mast’arikusqa ch’aqwaypiqa runapa kayninmi rikuchikun, Babiloniapa vinonta upyaq hatunchakuq runa hina, Belsasar hina, utaq Daniel hina, Belsasarpa ñawpaqenpi, iñiyninrayku chaninchasqa runa hina. Chay ch’aqwaypin drama nisqa mast’arikun, kay pachata rikch’arichispa wiñay cheqaqkuna kimsay ñiqin angelpa willakuyninwan tupaq kasqankuman. Machasqa runa nisqawan chaninchasqa runa nisqawan chimpapurachiyqa churasqa kachkan rimaypa ukhupi, maynam kay pacha sasachakuqkunata reqsinman chay asuntukunata: “Kay pachaqa hunt’asqa kanqa Señorpa k’anchayninpa yachayninwan, imayna lamar qochata unu p’unchayta junt’achin hina.” Chay reqsichiyqa 9/11 p’unchawpi qallariq.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Habacuc iskay kaq kapítulopi rikuchisqa historiapa tukuyninpi, Señorqa utqaylla hamurqa Templonman 1844 watapi, octubre killapa 22 p’unchayninpi. Chayta rurarqa Daniel iskay pusaq kaq qillqapa chunka tawañiyoq versículopi Palmoni hina willasqan profecíata hunt’aspa.

Palmoni

Palmoni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Bibliapa watay yupaypa qanchis kaq killapa chunka kaq punchawninpi, mayqinchus 1844 watapi chunka kaq killapa iskay chunka iskayniyuq kaq punchawman chayarqan, Habacuc 2:20 nisqa qillqaqa hunt’asqa karqan, chaymanta “220” nisqa simbólicu yupayta rikuyta atinman “capítulo y versículo” nisqapi, mayqinchus Cristoq hanaq santuaripi llamk’ayninpi huk dispensacional tikrayta reqsichin. Pachak tawa chunka tawa waranqa runakunaq proféticun característicanqa kaymi: paykunaqa Corderota maymanpas rinqa chayman qatiqkuna. Cristota qatinaqa siminpi payta qatinasmi.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

Paypa Siminpi, “220” yupayqa unanchasqa hina rikhurichin divinidadwan runakayninwan huñunakuyninta, hinaspataq chay p’unchaypi Cristo qallarisqan llank’ayqa karqan paypa divinidadninta runakayninwan huñuy llank’aymi. 1844 watapi chunka killapa iskay chunka iskayniyuq p’unchayninpi, utaq unanchasqa hina iskay chunka iskay kuti chankaqa “220”man chayanan (22 X 10 = 220), utaq niwaqman hina, chay p’unchayllapim unanchasqa hina “220”man kaq kikin p’unchaypi, Habacuc “2:20” hunt’asqa karqan Cristo Santo lugarmanta Aswan Santo Lugarman kuyuspa tapuy juicioyta qallarinanpaq.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palmoni, Musquy Yupasqa, Adventismoq chawpin sayaynin hina kaq “tapuy hinaspa kutichiy” ukhupi sayan, chay chiqaqtaqa aswan achka Adventistakuna llapan sonqowan mana yachanku.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

“Qelqa Qillqaqa, llapan wakinkunamanta aswan, Advento iñiypaq saphi tiyananpas, chawpi sayarichiq pilarninpas karqan kay willakuy: ‘Iskay waranqa kimsa pachak punchawkama; chaymantataq Santuarioqa pichasqa kanqa.’ [Daniel 8:14.]” The Great Controversy, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Daniel qillqap pusaj kaq kapitulumanta chunka kinsayuq, chunka tawayuq versículokunaqa, chunka kinsayuq versículopi huk tapuyta rikuchin, hinaspataq chunka tawayuq versículopi kutichiywan qatipakusun. Hebreo simipi *Palmoni* nisqa simiqa chunka kinsayuq versículopi “chay huklla santo” nisqaman tikrasqa kachkan, chay sutinataq Cristopaqmi, hinaspataq ninmi Admirable Yupaychaq utaq Pakasqa imakunata Yupaychaq.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Ellen Whiteqa chay chunka tawaq versículota Adventismopa chawpi sayayninwan cimienton nisqanta reqsichispa, kay iskay versículopi tapuywan kutichiywan qhawarisqa yachachinata Diospa énfasisninwan churayku, chaymi Cristo, Admirable Yupaychaq hina, ñawpaq kaq qhawariy t’aqay hina kanan tiyan. Hermana Whiteqa sapa kuti allinta qhawarichirqan Cristoqa ima pasajepipas chawpi cheqaq yachachiy kasqanta, chayri chunka kimsayoqwan chunka tawaq versículokunapi Cristoqa sut’i rikurimuywan kachkan—“chay huk santo,”—Palmoni kasqanrayku.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

1863 watapi Adventismoqa Levítico iskay chunka suqtayuqpi kashaq “qanchis kuti” nisqata rechazaspanku, Palmoni-man ñawinkuta wichqarqanku, imaraykuchus tapuywan kutichiywanpa profétic strutturaqa Moiséspa “qanchis kuti” nisqanwan Danielpa “iskay waranqa kimsa pachak p’unchawkunawan” nisqanpa tinkuyninpi sayarishan. Moiséspa “qanchis kuti” nisqan, icha iskay waranqa pichqa pachak iskay chunka watakuna, hinallataq Danielpa “iskay waranqa kimsa pachak tutayaykunaqaqa paqariykuna” nisqan, icha iskay waranqa kimsa pachak watakuna, kay profétic tinkuyninqa tiempo nisqapi sayachisqa kashan, chaytaq yupaykunawan rikuchisqa kashan; hinallataq Musphachikuq Yupaqaqa tapuywan kutichiywan chawpipi kashan, chaykunaqa Adventismopa chawpi pilarninmi. Josephuspa qillqasqankunata ñawirisqakuqkunaqa, ichaqa yuyarinkuman Diospa kamasqan ishkay sapa imakunamanta racionamiento lógicokunata. Hukninqa hebreo simi karqan, huknintaq tupusqa pacha, chaymi matemáticata mañakun.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Chunka kimsakimsaqninqa tapun: “¿Hayk’aqkama?” Nisqaqa mana “hayk’aq”chu tapun, aswanpas “¿hayk’aqkama?” nisqatan tapun. Tapukuynin unay kaymanta kasqanrayku (“hayk’aqkama?”), utaq huk p’unchawman chayakuq pachamanta kasqanrayku (“hayk’aq?”), allinmanta entiendenapaq ancha allin reqsinapaqmi. Chunka tawaqninpi kutichisqanqa ichaqa huk pacha puntota reqsichinman, utaq huk pacha unayta, ichapas iskaynintapas; ichaqa ima kutichisqa kaptinpas, chunka kimsakimsaqninpi tapukuypa contexto ukhunpi churakusqañan kanan. Simita cheqaqta rak’inapaq, ichaqa nispaqa, chunka tawaqninpi kutichisqanta allinmanta entiendenapaq, tapukuypa contexto-ninta cheqaqta entiendenam tiyan. ¿“Hayk’aq”chu, icha “chaymantaqa”chu?

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Efraínpa machasqakunaqa mana sut’inchaspalla yachachinku chunka tawaq versículoqa huk p’unchawpi tiempota reqsichisqanta, chaytaq paykuna riqsichinku 1844 watapi octubre killapa 22 p’unchawnin kasqanta. Chayta ruwaspankuqa allinmi referikuyta atinkuman chay pasajemanmi ñawpaqpi hatun maqanakuymanta citeasqanchikman, ichaqa Diospa Siminqa hayk’aqpas manan tikranchu, manataqmi hayk’aqpas pantanchu. “Hayk’aqkamataq” nisqapa tapukuyninqa unaymanta reqsichin, manan huk p’unchawpi tiempotachu. 1844 watapi octubre killapa 22 p’unchawninmi qallarin investigatorio juicioq pacha, chay llamk’aywan tinkisqa cheqaqkunaqa wiñay evangelio kanku, aswan ancha importanteraqmi kanku manaraq chay qallariynin p’unchawlla kasqanmantachu.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Hebreo simi qillqaqa sut’inmi, chay kaq kikillan niynintaqmi King James Version nisqaman tikrasqa karqan. Mana aswanqa qillqa kamachiyllachu sut’inmanta tapuyta unay pacha hina churashan, astawanpas “hayk’aqkamataq” nisqa tapuyqa bíblica willakuypaq uray rimaypi huk señalm. Achka testigukunapi rikuchiy atikun, “hayk’aqkamataq” nisqa tapuyqa huk señalmanta hina 9/11 pa historianta domingo kamachikuykama rikuchisqanta. Ñawpaqtaqa “hayk’aqkamataq” nisqa señalta qhawarisun, chaymanta kutimusun Palmoniman hinaspa Joelman.

How Long? Isaiah Six

¿Haypi pacha? Isaías Soqta Wata 740 a.C.-pi, rey Uzías wañusqan watachaw, Isaíasqa hatun kamayta qhawarqan. Jehováta qhawarqan alto, hatun tronompi tiyaykaqta. Pachanpa k’anchayninwan hunt’asqa karqan, nispa “sayaqninpa llikllanmi templota hunt’arqan” (Isaías 6:1). Tukuy runaqa Jehováta qhawanchikmanchu? Manam. Paypa llikllanllañam templota hunt’arqan. Llumpay hatun kashqanrayku, llapan kayninta manam rikuchikunchu. Payqa janan pachapi tiyan, manataq kay pachapiqa. Chaymi rey Salomónqa nin: “Rasunpaymi Diosqa kay pachapi tiyanki? Janan pachaq janan pachanpas manam qanta chaskisunkichu. ¡Aswanraq mana atipanakuychu kay wasi, noqa rurasqay, qanta chaskisuyta!” (1 Reyes 8:27). Chayrayku Jehováta qhawayqa mana kuska qhawachu, aswanqa paypa llumpay hatun kayninmanta wakinllata rikuyllam. Serafinkunaqa Isaíasman rikurirqanku. Sutin “ruphaqkuna” ninmi. Soqta rip’ayuq kaspa, iskaywanmi uyanta pakarqanku, iskaywanmi chakinta pakarqanku, iskaywantaqmi phawarqanku. Chay serafinkunaqa huknin hukninman waqyarqanku: “Santo, santo, santo Jehová de los ejércitos; tukuy pachamanta k’anchayninwan hunt’asqan” (Isaías 6:3). Chay waqyasqankuwanmi punkukunaq cimentonkunapas kuyurirqan, templopas qosñiwan hunt’asqa karqan. Chayta rikuspataq Isaíasqa llumpay mancharisqa kaspa waqyarqan: “¡Ay, noqaqa wañusqanmi kani! Qhellyasqa simiyuq runam kani, qhellyasqa simiyuq runakunawan kuskam tiyani; chaywanpas ñawiykunaqa Reyta, Jehová de los ejércitos-ta, rikurqan” (Isaías 6:5). Imarayku Isaíasqa “¡Wañusqanmi kani!” nispa waqyarqan? Jehovápa tronnonpi tiyasqanta qhapaq musqhoyllapi icha rikch’ariyninpi qhawaspaqa, profetapas allinta yacharqan Diospa sut’in santidadninta, k’anchayninta, llapan qhellyayta mana chaskiq kashqanta. Chayta qhawaspataq, kikintaqa llumpay pisi allin, qhellyasqa, mana allinnaq hina rikukurqan. Chaymantaqa pachaqa kay pachapi imayna tukukuyninmanta huk qhawariyta hinallataq rikuchiyta qallarin. Templo llikllawan hunt’asqa kasqan hina, kay pachaqa llapanpi qhellyaywan hunt’asqa kasqa. Serafinkunaqa “tukuy pachamanta k’anchayninwan hunt’asqan” nispa waqyarqanku. Chaypis allinmanta qhawaspaqa, kay pachapi ima tarikunman hatun qhellyayllata. Chaymi Isaíasqa qhawarqan qhellyasqa simiyuq runakuna chawpipi tiyaykasqanta. Noqanchikpas kikinta hina rikusunchik. Diosmanta qhapaq qhawariyta tarispa, hinaspa kay pachaqa llumpay qhellyasqa kasqanta yachaspanchik, “¿Haypi pacha?” nispa tapukunman. Aswan sasa kanan p’unchawkunaqa. Llapan imapas urman. Kikin pisi allinniykitapas rikunki. Hinaspa qhellyasqa kay pachaq mancharinapaq kashqantapas qhawanki. Chayqa manam musuqchu. Isaíaspas chayta qhawarqan. Ichaqa serafín hukninqa pukllayman hina mana qhellyachu ruwayta ruwarqan. Altarmanta rawraq k’irkuta tongswan apamuspa, Isaíaspa siminta llamk’arqan; hinaspataq nirqan: “Kayqa simiykita llamk’arqan; mana allinkiyqa qichusqanñam, huchaykipas pampachasqanñam” (Isaías 6:7). Chaymantaqmi Diosqa payta rimaparqan: “¿Pitataq kachasaq? ¿Pitaq noqaykupaqqa rinqa?” Hinaspa profetaqa kutichirqan: “Kaypin kani; kachaway” (Isaías 6:8). Dioswan tinkuspa, Diospa k’anchayninta qhawaspa, huchankunamanta mayllakuspa, rikhurinapaq qayasqaña kanki. Chayqa glorioso kamachikuyta llank’anaykipaq qayasqa kaymi. Chayqa Diospa llank’ayninpi yaykuyta nin. Paypaq huk ruwanaman hina apakuyta nin. Wakin runakunam sut’inta yachankichikmanchik. Wakin runakunaqa kamachiyninkupaq llikllasqa, yachaqchasqa, kamasqa kasqankumanta kawsanku. Jesusqa kikin disipulonkunata nirqan: “Noqaykita qatiwaychis, runakunata challwa hina hap’iqkuna ruwanaykipaq” (Mateo 4:19). Qanpas manaraq allinta p’akchasqa, allinchasqa, yachaqchasqa kanki ichaqa, hinaspapas kachamusqa kanki. Qanpas “kaypin kani; kachaway” niyta atinayki. Ichaqa Isaíasqa rikuchisqa llank’ayqa llumpay sasam karqan. Chaymi profetaqa tapurqan: “¿Hayk’aqkam, Señor?” Payqa yacharqan may qaqllapi kay llank’ay kasqanta. Diospa kutichiyninqa sasam karqan. Diosqa nirqan llaqtakuna “ch’usakuykama, mana pipas tiyashaqkama” kasqankama, wasikunapas “runayuq mana kanankama” hina, hallp’apas “purunyaqlla ch’usakuykama” kasqankama rimayta (Isaías 6:11). Isaíaspa profecíantaqa nisqantaqa llumpay mana allinta uyariq runakunaman willakunan karqan. Payqa willakunan karqan wakin puchuq runakuna kutirikunankama, “mallki hina k’uchu puchuynin santo muru” kanankama (Isaías 6:13). Payqa Jerusalem llaqtamanmi kachamusqa karqan, llaqtan sut’inqa “thirteen doomed sermons” nisqa hina kananpaq. Chayta sut’ichaspa, Charles Spurgeon nirqan: Isaíasqa profetizarqan, ichaqa profecíanqa runakunataqa aswan sunqu rumiyachirqan, mana kutichirqanchu; hatariyllawan runakunaqa aswan qhapaqta mana uyariyta munarqanku. Paypa yachachisqanqa wañuyta saqirqa, manataq kawsayta. Huertapi q’omer yura hina kawsayta qusqanman hina mana rurarqanchu; aswanqa wañuy allpamanmi urmarqanku, chay allpallataq wañuq wañuy q’ipiqta qichaspa astawan wiñachirqan. Musuq Testamento nisqanta hina, paypa yachachisqanmi “wañuymanta wañuykama asnaq” karqan, manataq “kawsaymanta kawsaykama asnaqchu”. Pay yachachisqanrayku, runakunaqa llumpay huchallata rurayta allinta yachakuq hina karqanku, hinaspa huk pacha hina aswan mana allinnaq tukurqanku; Diosta contra huchallikusqankupas llapanman lluqsinanpaqmi qhawarirqan, manataq hinaspa puchukunankupaqchu. Kayqa rikhuriyta saqiyta atinman. Noqanchikqa “allin willakuy aswan sinchi kananpaqmi, runakuna kutirinanpaqmi” nispa yuyanchik. Chayqa allin yuyaymi. Ichaqa, imataq wakinqa kutirirqunku, wakintaq aswan sinchita sonqonkuta rumiyachinku? Imaraykutaq Jesusqa “punku pisi, ñanpas k’askalla, kawsayman pusaykaq; chayta tarikuqkunaqaqa pisi” nirqan? (Mateo 7:14). Imaraykutaq Pablopas “wakinkunapaqqa wañuymanta wañuykama asnaqmi; wakinkunapaqtaq kawsaymanta kawsaykama asnaq” nirqan? (2 Corintios 2:16). Cheqaq allin willakuyqa “llapan uyariqkuna kutirikunankumanta” manam karqanchu. Kutin, Diospa sumaq willakuyninqa wakinkunaman kawsay apamun; wakinkunamantaq aswan hatun huchaman chayachin. Chayta uyarispa llumpay sasa sonqoyuqman hina rikuchikuchun. Ichaqa Isaías qhepanpi, kay q’ipiyta apanapaq kallpanchasqa karqan. Payqa kawsaynin tukukuyninkama llank’arqan, hinaspapas aypa runakunata yanaparqan. Yaqa kimsa chunka wata qhepataraq, Jerusalempipas Samariapas Asiriakunawan urmachisqa kaptin, rey Ezequíasqa temploman yaykuspa, Diosman mañakurqan; Isaíastaq kutiykuyninta apamurqan: “Jehová, Israelpa Diosnin, kay simikunata nin: ‘Ashiria rey Senaqueribmanta mañakusqaykita uyariynim’ ” (2 Reyes 19:20). Yaqa pichqa waranqa wata qhepataraq, maypachachus Pablonwan Bernabéwan judíokunaqa mana uyariyta munarqankuchu, llaqtakunaman kutirirqanku. Chayta rikuchispaqa kay versículota qhapariyranku: “Noqaqa mana judíokunaman k’anchayta churaykusqayki, kay pachaq tukukuyninkama salvación apaykuq kanaykipaq” (Hechos 13:47). Diospa qhelqasqankuna sasam, adivinayta mana atinañam, pacha mayllakunanta hina sapan-sapanmi. Ichaqa ujllaypiqa Diospa qallariy sapa kutin allinta qhawarispa, ñawpaqmanta pacha Diospa llaqtan kay pachaman k’anchayninta apananpaq kachamusqa kasqanta rikunchik. Chay k’anchayqa tuta ukhuta k’anchayta munan. Llaqtakuna “Jehovápa llaqta Orqoman hamunqaku” hinaspa pay “ñanninkunata yachachinqa” (Isaías 2:2-3). Dios “sayk’usqa runakunaman atiyta qunqa” (Isaías 40:29). “Manchakuychischu,” paytaq ninqa, “noqallam qankunata yanapasaq” (Isaías 41:14). Chay p’unchaypi, huk “ñak’asqa kamachiq” llakikuna apasqanwan “achka runakunata chaninnaqpaq qhawarinqa” (Isaías 53:11). Hinaspapas huk p’unchay, “Señor Jehovám llapan uyakunamanta waqata pichanqa” (Isaías 25:8). Tukuy kaykunata rikuchispaqa Isaías qhelqasqanmi aswan hatun ch’usaqyachispa wañuyta riqsichin, iñiq runakunata llaqtakunaman Diospa qespichiyninwan tukuynin qhepapi kusikuy kaqman qhawachispa. Chayrayku, “¿Haypi pacha?” ninki chayqa, kutichiyqa kaymi: Diosqa llank’aykanmi, pisi runakuna kaptinkupas. Chaymi “ch’usakuy pacha” nisqa tiempokunapipas, llaqtakunaq k’anchaynin kananpaq hinallataq kananpaqqa “ñak’asqa kamachiqman” qhawaqta, waqayninkunata pichanankama mana saqinqachu.

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Isaias qelqa soqta, versículo kimsa nisqapi angelkuna rimanku kay pachaqa Diospa hatun k’anchayninwan junt’a kasqanta.

And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

Hukninmi hukninman waqyarirqan, nispa: Santo, santo, santo, tukuy atiyniyuq Señor; tukuy kay pacham hunt’asqa kashan paypa hatun k’anchayninwan. Isaías 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Hermana Whiteqa vinculan Apocalipsis chunka pusajniyoq pusaqniyoq capítuloq ángelmanta uraykuyta, kinsa kaq versículopi angelkunawan.

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

“Paykuna [angelkuna] hamuq p’unchaykunata qhawarispa, pacha tukuy hallp’a Paypa k’anchayninwan hunt’asqa kanqa chayta rikuspanku, hukmanta hukman sumaq takiwan kutichinku atiywan yupaychana takita: ‘Santu, santu, santu, Ejércitokunapa Señor-ninmi’.” Review and Herald, December 22, 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Isaíasqa kashan 9/11pi, hinaspataq tapun “haykaqkama” chay 9/11 willakuyta apamunanpaq huk Laodicea llaqtaman mana rikuyta ni uyariyta munasqankuman. Nisqa kashanmi chaypi sinchita sayananpaq llaqtakuna urmachisqa kanankama, chay llaqtakunaq tukusqankutaq qallarin Domingo kamachiypi, maypachachus nacional apostasia qhepanta nacional ruina hamun.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Chaymi, Señor, mayk'aqkama? Hinaspataq pay kutichirqa: Llaqtakuna runaq mana kawsasqanman tukuspa ch'usaqyapunankama, wasikunapas runaq mana kasqanman, hallp'ataq llapa ch'usaq waqlliyman tukunan kama; Señorpas runakunata karuman apachinqa, hallp'a chawpipitaq hatun saqesqa kay kanqa. Ichaqa chaypiqa chunka hukninraq kanqa, kutirimunqataq, mikhusqa kanqataq; hina kaspa hina hina sach'a hinallataq roble sach'a hina, raprankuta urmachiptinku ukhupi kallpanraq kasqanman hina; chayhinataq santo muhu paypa kallpan kanqa. Isaías 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

9/11-pi, pacha Diospa hatun k’anchayninwan achikyaykuspa, Isaíasqa qhapaqsisqa kachkan qhipa para willakuyta apamunanpaq, hinaspataq tapun: “hayk’aqkamataq” 9/11-pa willakuyninta willamunan sonqonkuna wirayapusqa runakunaman. Kutichiyqa kaymi: “kama” domingo ley chayamunankama, maypachachus kanqa “hatun saqey chawpi pampapi.” Chay “hatun saqeyqa” hunt’asqa kachkan Laodicea Adventismorayku, mayqintachus Isaíasqa iskay chunka iskayniyuq kapitulumpi Shebna hina rikuchin.

Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

Qhawariy, Señorqa hatun atipayninwanmi qanta apasunki, hinallataq sut’ita pakasunki. Payqa cheqaqtapuni qanta kallpawan muyurichispa wikch’uykusunki, huk pelota hina, hatun suyuman; chaypim wañunki, chaypitaq kanqa qhapaq kayniykiq carro-kunankuna, apuyniypa wasinpaq p’enqay. Ñoqataq qanta qarqosqayki kamachikuyniykimanta, sayasqa kayniykimantaq urayman urmachisunki. Isaías 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Laodiceamanta Adventismomantaqa Domingo ley chayamunanpi cheqaqta saqinku, chaypin “urmachisqa” kanku, imaynachus Daniel qillqapa chunka hukniyuq t’aqapi, tawa chunka hukniyuq versiculopi rikuchisqa.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Payqa haykunapas yaykunqa sumaq allpamanpas, achka llaqtakunañataq urmachisqa kanqaku; ichaqa kaykunaqa makinmanta qispinqaku, Edom, Moab, hinallataq Ammonpa wawankunamanta ñawpaq kaqkuna. Daniel 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Isaías “¿hayk’aqkamataq?” nispa tapukuptin, payman niykun Adventismoman willakuyta churananpaq domingo kamachikuykama, chaypi Daniel chunka hukniyuq qillqapa tawa chunka hukniyuq versiculopi “achka” nisqakuna “urmachisqa” kanqaku, sábadota Dioswan kuska saqerparisqankurayku. Chaymantataq Señorpa siminmanta wiksuchisqa kanqaku, Apocalipsis qillqapi rikuchisqa hina, maypichus Bibliaq llapa qillqankuna tinkunku hinaspa tukukunku, hinaspa maypichus Isaías iskay chunka iskayniyuqpi Sebnaqa “sinchita” “pukllay pelota hina hatun suyuman” wikch’uykusqa kachkan, paykuna “anchata karuman” “apanakusqa” kaptinku.

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Chay pacha tiempopeqa puchuqkuna, “chunkamanta huknin” hina rikuchisqa (chayqa diezmom), “kutimunku”; paykunataq kay pasajepe sachakunaman rikuchisqa kanku, maypichus “sustancia” nisqa kaq qhipan raprankuna urmachisqa kaptinpas. “Raprankuna” nisqaqa profético simbolismope profesión nisqata rikuchin. Adventismo domingo kamachiman chayaspa, semanapa ñawpaq p’unchawninta Diospa Sábado ninpa rantinpi chaskispankuqa, “profesión” nisqapa raprankunata urmachinqaku, hinaspataq manaña ninqakuchu Diospa qanchis kaq p’unchawpa Sábadonta sayachisqankuta.

“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

“Higos sach’a ñak’arisqa kasqanqa ruwasqa huk yachachiy willakuy karqan. Chay mana ruruyuq sach’aqa, Cristo ñawpaqpi llulla allichasqa raprankunata qhawaykachaspay, judiokuna llaqtapa unanchaqnin karqan. Qispichiqqa munarqan disipulonkuna-man sut’ita rikuchiyta Israelpa chinkapunanpaq imarayku kasqanta, hinallataq mana pantaypaq chay kasqan cheqaqta. Chayraykun sach’ata allin mana allin ruwayniyuq hina churarqan, hinaspan Diospa cheqaq yachachikuyninpa rimariqninman tukuchirqan. Judiokunaqa wakin llaqtakunamanta sut’inchasqa lloqsimurqanku, Diosman kasukuyta willakuspa. Paymanta aswan akllasqa yanapasqa karqanku, hinaspan wakin runakunamanta aswan chanin kayta tariq hina mañakurqanku. Ichaqa kay pachapa munakuyninwan, chaniyuqta apaykacha munaywan ima, qhellichasqa karqanku. Yachayninkumanta hatunchakurqanku, ichaqa Diospa mañakusqankunamanta mana yachaq karqanku, llullakuywan hunt’asqa. Mana ruruyuq sach’a hina, llulla allichasqa ramanankuta hanaqman mast’arqanku, qhawanapaq sumaq, wiñay-sapa hina rikurispapas, “raprallatan” qorqanku. Judiokunapa religionninqa, hatun templonwan, ch’uya altarninkunawan, mitrayuq sacerdotenkunawan, sonqota chaspichiq ceremonianwan ima, cheqaqtapuni hawa rikuyllapi sumaq karqan; ichaqa pisi sonqo kay, munakuy, allin sonqoyuq yanapay ima mana karqanchu.”

“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

“Higos chakra huertapi llapa sachakunaqa mana ruruchayuqchu karqan; ichaqa rapraynaq sachakunaqa mana suyayta hatarichirqanchu, nitaq llaquyta apamurqanchu. Kay sachakunawanmi gentilkunata rikuchirqan. Paykunaqa judiokunahinallataq Diosman manchakuytaqa mana charirqankuchu; ichaqa mana Diosta sirviyta rimarqankuchu. Allin kaymanta hatunchakuspa nisqankutaqa mana rurarqankuchu. Diospa rurasqankunaman, ñanninkunamanpas ñawsasqa karqanku. Paykunapaqqa higos pachaqqa manaraq chayamurqanchu. Paykunaqa kachkanraqmi suyaspa huk p’unchayta, chay p’unchaymi paykunaman k’anchaytawan suyakuytawan apamunan karqan. Judiokunaqa, Diosmanta aswan hatun bendicionkunata chaskisqankurayku, kay qosqankunata mana allinta llamk’achisqankumanta mañakusqa karqanku. Chay hatunchakuspa rimarisqanku privilejiokunaqa huchankutaqa aswan yaparirqan.” The Desire of Ages. 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Inti domingo leypi, Laodicea Adventismopa Diospa pacton llaqtan kasqanmanta rimayninqa tukukunña, wañuy pactopa señallanta chaskispa, kawsay pactopa sellontaqa rechazaspanku. Chaymantaqa profesionninkupa raprankunata wikch’unku, hinaspataq qhawarichisqa hamun huk puchuq, Isaiaswan rikch’achisqa, paykunaqa 9/11pi ñawpaq ñankunaman “kutirirqanku”, chaymantataq allpaman urmachisqa karqanku paykuna (Isaias) waqlliychasqa experiencianta reparaspa, hinaspataq altar patamanta huk k’illpawan llimp’ichisqa karqa. Hermana White willawanchik altar patamanta k’illpaqa llimp’ichiyta rikch’achisqanta, ichaqa llimp’ichiyqa Isaiaspa siminta k’illpa tupasqanwan rurasqa kaqllam.

“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

Kawsaq ninaqaqa ninamanta hurqusqam ch’uyanchayta rikuchin. Sichus simikunata tupaykunman, mana ima qhelli simipas chaykunamanta urmamunqachu. Chay kawsaq ninaqaqa Señorpa kamachinkunapa kallpayuq rurasqankunatapas rikuchin. Review and Herald, October 16, 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

Qhipa p’unchaykunapi kay “carbón” altarmanta allpaman wikch’ukusqankunaqa, Qanchis kaq, qhipa kaq selluta kicharispa, Apocalipsis pusaq kaq capítuloq ñawpaq phisqa versículonkunapi allpaman wikch’ukusqa carbónes kanku. Isaías, chayraykutaq pachak tawa chunka tawa waranqakunaqa, chay carbóni siminkuta tupasqanwan llimphuchisqa kanku; ichaqa kay “carbón”qa huk willakuymi. Siminkuta tupaykun imaynam ángelpa makinmanta librota orqospa mikhunku chaypim.

Sanctify them through thy truth: thy word is truth. John 17:17.

Qankun rimayniykiwan ch’uyaqchay; simiykiqa cheqaqmi. Juan 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

“Kutirimuqkuna” hinaspa puchuqkuna tukuspa, roble sachakuna hinaspa encina sachakuna hina rikuchisqa kanku; hinaspataq, imaynachus Cristoqa “sachata allin kawsaymanta kayninkunawan churarqa, hinaspa Diospa chiqaq kayninta willakuqninman tukuchirqa”, chay hinallataq Isaiaspa sachakunanpas “allin kawsaymanta kayninta” ukhunpi apanku, “sustancia” nisqawan rikuchisqa hina. Chay sustanciaqa sachakunawan qhiparin, maykankunachus rimayllawan raprakuna hina kasqankurayku wikch’usqa kanku chaykuna wikch’uykusqankumanpas. “Ch’uya muruqa” chay “sustancia” mi, hinaspa Cristoqa profeciap “ch’uya muru”nmi. Chay sachakuna, puchuqkuna hina rikuchisqa, hinaspa Isaias kikinwanpas soqta kaq kapitulu pi rikuchisqa, runakunata hina, chayrayku runa kayta rikuchinku; ch’uya muruñataq dios kayta rikuchin. Chay hinaqa, Isaiaspa soqta kaq kapitulu Adventismopa pichasqa kayninta reqsisichin 9/11-manta Domingo ley kama; hinaspa Isaiaspa chay profetapa willakuyninman yapanan sut’inchaykuna llapallanpas “hayk’aqkama” nisqan tapuyninpi rikuchisqa kanku. Isaiaspáq “hayk’aqkama” nisqaman kutichiyqa karqa 9/11-manta Domingo ley kama.

How Long? 1840–1844

Haykaqkama? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

1840 watapi yapuy chunka hukniyuq p’unchawqa 9/11 nisqata rikch’achirqan, hinaspataq 1840 watapi yapuy chunka hukniyuq p’unchawmanta 1844 watapi octubre killapa iskay chunka iskayniyuq p’unchawkama profetiko historiapi, Carmelo Orqopi Elíaswan Jezabelpa profetankunawan chawpi maqanakuyqa pasakurqan. Qhipamanmi Baalpa profetankuna llulla profetakuna kasqanku sut’iman rikuchisqa karqan, hinaspataq Elíaspa wañuchisqa karqan, ichaqa chay tinkuy qallariyninpitaq Elías kay tapuyta ruwarqan: “hayk’aqkamataq” iskay yuyaykuna chawpipi sayarinkichik.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

Hinaspan Elíasqa llapa runakunaman asuykuspan nirqan: ¿Hayk’aqkama iskay yuyaykunapa chawpinpi sayankichik? Sichus Señorqa Dios kanman, payta qatipaychik; ichaqa Baal kanman chayqa, paytapas qatipaychik. Runakunan ichaqa mana huk simillatapas kutichirqankuchu. Chaymantataq Elíasqa runakunaman nirqan: Ñuqalla, arí, ñuqalla Señorpa profetan hina puchurqani; Baalpa profetankunan ichaqa tawa pachak pichqa chunka qhari kanku. 1 Reyes 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Elíasqa kay 1840 watapi, agosto killap 11 p’unchawninpi kachkan; chay wiñaypaq tapuspa, ¿Milleritakunapa willakuyninqa cheqaqchu utaq llullachu? Kayqa huk willakuymi Laodiceaman, Isaías suqtayuq hina.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

“Waranqa runakuna pusasqa karqanku William Miller willasqan chiqaqta jap’iykuyta, hinaspataq Diospa sirviqninkuna hatarichisqa karqanku Elíaspa espírituyninpi hinallataq atiyñinpi kay willakuyta willakapunankupaq. Juan hina, Jesuspa ñawpaq puriqnin, kay llakikuywan hunt’a willakuyta willaqkunaqa sintisqanku sach’apa sapiyninman hachata churayta, hinallataq runakunata waqyayninkupaq, wanakuyman hina allin ruraykunata ruwamunankupaq. Paykunapa testimoniunkuqa wakichisqa karqa iglesiakunata rikch’achinampaq hinallataq kallpawan sonqonkuta kuyuchinampaq, hinaspataq cheqaq kasqankuta rikuchinampaq. Hamuq phiñakuymanta ayqekuyta nispa llakikuywan hunt’a amonestación waqyasqa kaptin, achkha iglesiakunawan hukllachasqa kaqkuna hampiq willakuyta chaskirqanku; qhepaman kutirisqankuta rikurqanku, hinaspataq wanakuypi hayk’aqta waqaspanku hinallataq alma ukhunpi sinchi nanaywan, Diospa ñawpaqenpi pisi kayman uraykachakurqanku. Hinaspataq Diospa Espiritun paykunapi samaspa, yanaparqanku kay qapariyta waqyayta: ‘Diosman manchakuychik, hinaspa Payman hatunchayta qoychik; paypa juicio p’unchaynin chayamunña.’” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

1840-manta 1844-kama pruebanakuy historiapi, Elíaspa willakuyninta mana chaskiq protestantekunaqa Romapa ususinkuna karqanku, hinaspataq Protestantismopa mantonnta Millerite Adventismoman entregakurqanku. Isaíaswan Elíaswan kuskaqa iskay testigokunata charinchik, paykunaq testificasqankutaq kaymanta: “hayk’aqkama” nisqa tapuyqa huk símbolom, chay historiata rikuchiq, 9/11-manta qallarispa Domingo ley kama tukukuq. Millerite historiapiqa 1840 watapa Agosto killapa 11 p’unchayninmi 9/11-wan tupachisqa, hinaspataq 1844 watapa Octubre killapa 22 p’unchayninmi Domingo leywan tupachisqa. Hanaq pachamanta nina uraykamuspa Elíaspa ofrendanta ruphachispa tukuruptin, chunka iskay rumikunaqa llapa ofrendawan kuska k’anchasqa karqanku; chayhinataq pachak tawa chunka tawa waranqa runakunata huk unanchata hina señalaspa, k’anchasqa rumikuna hina rikuchin. Chaymantataq llulla profetakuna Elíasrayku wañuchisqa karqanku, imaynan Estados Unidos, llulla profeta, sexto reinota hina Domingo leypi wañuchisqa kan, chayhinallataq.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Isaías soqta kaqpiqa Diospa llaqtan ukhupi huk pruebapa, pichaypa hinaspa ch’uyanchaypa rurayninta hatarichin, 9/11-manta Domingo kamachikuykama. Elíasqa Diospa llaqtanpa Laodicea yuyaychasqanta rimachkan, ichaqa chayllatachu mana, cheq profeta hinaspa llulla profeta ukhupi, chaymantaq cheq willakuy utaq llulla willakuy ukhupipas, pruebakunata qowan. Chayrayku, 1840 watapa agosto killapa 11 p’unchawninmanta qallarispa, 1844 watapa octubre killapa 22 p’unchawninkama tukuspa, huk profético prueba Sardis pacha protestantekunaman apamusqa karqan; hinaspa imaynatachus Carmelo Orqopi nina iskay clasekunaman rakisqa, chayhinallataq 1844 watapi iskay clasekuna rikuchisqa karqan. Pruebayuq pachapi huk claseqa manaraq pasaylla ñawpaq convenio llaqta kananpaq karqan, hukñataq Diospa 1844 watapa octubre killapa 22 p’unchawninpi convenio rurananpaq Millerita Adventismo karqan. Pruebapa hinaspa rakinakuypa pachaqqa uvas chakra willakuymi, imaraykuchus Millerita Adventismo cheq profeta kasqanta rikuchisqa karqan, chay kikin pachallapitaq Sardis protestantismo apostata protestantismo hina hunt’anan rurayninta qallarisqa. Imaynatachus Baalpa profetankuna llulla kasqankuta qawachisqa karqan, chayhinallataq ñawpaq convenio llaqtaqa qawachisqa karqan, hinaspataq Milleritakuna payta Romaq ususin hina suticharqanku. Carmelo Orqopa willakuynin, hinallataq chay historiapa Milleritakuna pachapi hunt’akuynin, Isaías soqtaq iskay kaq testigonta qun, chaymanta “hayk’aqkama” nisqa tapuyqa 9/11-manta Domingo kamachikuykama pacha unaymanta huk unanchasqa kasqanta.

“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

“‘Abrahampa, Isaacpa, Israelpaq Diosnin Señor,’ nispa profetqa mañakun, ‘kay p’unchaw reqsichikuy, qammi Israelpi Dios kanki, noqataq qampa kamachisqayki kasqayta, hinallataq llapa kaykunata qampa simiykiman hina rurasqayta. Uyariway, Señor, uyariway, kay llaqtayki runakuna yachanankupaq qammi Señor Dios kanki, hinallataq sonqonkuta kutirichisqaykita qamman yapamanta.’”

“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

“Ch’inllakuy, llakikuywan ñit’isqa, llapallanmanmi tiyaykun. Baalpa sacerdotenkunaqa manchariywan khatatankun. Huchankumanta yuyayniyuq kaspankum, utqaylla muchuy kutichisqa hamunanta maskhankun.”

“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

Elíaspa mañakusqan tukuriyllantataqmi, nina rawraykuna, lliphipiq relámpago qhawariykunahinaraq, hanaq pachamanta uraykamun sayachisqa altar hawanman, hayñikuyta tukuchispa, wayq’u ukunpi unu kashqantapas laqwaspa, altar rumikunatapas tukuchispa. Chay rawraypa ancha k’anchariyninqa urquta qhawaykachin, achka runakunapa ñawinkunatataq musphayman churaykun. Uraqay pampakunapi, maypichus achkakuna llakiywan suyaspa hawanpi kaqkunapa imayna purisqanta qhawashanku, ninapa uraykamuyninqa sut’ita rikuykusqa, llapankutaq chay rikuywan musphaypi qipan. Chayqa nina sayayman rikch’akun, mayqinchus Puka Lamar qochapi Israelpa churinkunata Egipto llaqta soldadokunamanta t’aqasqa.

“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

Runakunapi urqupi kashaqkuna mana rikuy atisqa Diospa ñawpaqenpi mancharisqa k’umuykunku. Manaña atinkuchu qhawariyta hanaqpachamanta kachamusqa ninata. Manchakunku paykuna kikinkupas ruphasqa tukuyman; hinaspa, Elíaspa Diosninta taytankupa Diosnin kasqanta, maymanmi kasukuyta debeq kanku, chayta reqsispa huchachasqa sonqoyuq, huk simillawan kuska qapariykunku: “Señorqa Diosmi; Señorqa Diosmi.” Chay qapariyqa ancha sut’iwan urqu patapi uyarikun, pampaman uraypiña kutichisqa hina waqyarin. Qhipakama Israelqa rikch’arikunña, pantasqa kasqanmantapas lluqsisqaña, huchankunamanta llakikukña. Qhipakama llaqtaqa rikunña hayk’a jatunta Diosta pisipaqchasqankuta. Baal yupaychaypa kasqan, cheqaq Diospa mañakusqan allin serviciowan tupachisqa, lliw sut’inchasqa rikuchikun. Llaqtaqa reqsin Diospa chanin kayninta hinaspa khuyapayakuyninta, sutinta willakusqankukama chhiriyta hinaspa parayta hark’asqanpi. Kunanqa listokunañam chaskinankupaq Elíaspa Diosnin tukuy idolomanta aswan hanaq kasqanta. Profetas y Reyes, 153.

How Long? Moses

¿Hayk’aqkamataq? Moisés Sichus qankunaqa promesas divina nisqakunata llapan sonqoykiwan jap’iyta munankichik chayqa, yuyariychik imayna allin Diosta yachasqanchikmanta. Chay yachayqa manam huk p’unchawllachu hamun, aswanqa aska wata qhepamanmi hamun. Aswan achkhaqmantaraqmi payta kamachiqninchik hina qhawarinchik, hinallataqmi iñiyninchik kallpachakun. Moisésqa chusku chunka watata karqan Egiptomanta lloqsisqanmantapacha, chayraqmi Tatá Diospa urquman wicharirqan “paywan kikinmanta kikin tupayta” munaspa. Chaypiqa mañakurqan: “Qhawaychillaway llaqtaykita” (Éxodo 33:18). Hinallataq Diosmi kutichirqan: “Qam ñawpaqniyman qamuyta mana atinkichu” (v. 20), ichaqa Moisés llaqtayta qhawaqtaqa ari kasqanman hina mañakuyta saqirqarachu. Chaymantaqa Diosmi nisqa: “Qanmi qhawanqa wasayta” (v. 23). Imataq karqan, astawan Moisésqa reqsisqanman hina reqsiyta munarqan? Payqa ñawpaqta Diospa p’unchayninta qhawasqanrayku, aswanraqmi payta reqsiyta munarqan. Chaymi Diosqa Moisésta pakarqan qaqa t’uqupi, chaymanta “pasaq” paypa ñawpaqninmanta. Chaymantam “Moisésqa waqta qhaparirqan” (34:8), chay qhapaq llaqtayta qhawaspa. Moisés yachaq karqan Diosqa may allin kasqanta, ichaqa manaraqmi hunt’asqata yacharqanchu. Chaymi suyarirqan, watakunata pasanankama, mana sasachakuspa, Diosmi aswan achkha reqsichiyninwan payman rikuchikunanpaq. Kayqa ñawpaqman qhawayninchikta rikuchin: manam huk kutillachu, ichaqa sapa kuti Diosmanta astawan aswan yachakuspam kallpanchasqa kanchik, nisqanman hina, “llallinmanta llallinman” (2 Corintios 3:18). Chay hinaspam, “Noqanchik llapanpas” maqllasqa uya hina Diosta qhawarispa, paypa rikch’ayninman tikrakuchkanchik. Sichus kunan pacha suyaypi kashanki, mana allin willakuyniyki hunt’akunanchikkama, ama saqeychu niyta: “Hayk’aqkamataq?” Chaypa rantinpiqa, Diosman astawan qayllaykuy. Wataqman wataqman yachaykuy pay imayna kasqanta, aswanraq qhaway pay imata ruwayta atisqanta. Chayta ruwaspaykiqa, qampis tarinki ima sumaq reqsiyta Moisés tarirqan chayta—Moisésqa payta aswan achkata yachaspa, astawan aswan payta reqsirqan, chaymanta “Tata Dioswan rimanakunan hina” (Éxodo 33:11).

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Ñawpaq kuti simbolikuta tapuyqa, “hayk’aqkamataq” nisqa, profetik Simiypi rikurichisqaqa kachkan iskay chunka pusaqniyuq castigo Egipciopi kaqkunaman Moisespa pacha tiempopi. Chay pusaqniyuq castigoqa “langostakuna”mi (Islam nisqapa simbolon) hinaspa apamunku “inti lloqsimuymanta wayra”wan (Islam nisqapa simbolon).

And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

Hinaspan Moiséswan Aaronwan Faraonpa qayllanman yaykurqanku, hinaspan payta nirqanku: Kayhinatan nin Hebreokunapa Señor Diosnin: ¿Hayk’aqkamanraq ñawpaqniypi mana pisiyayta munanki? Llaqtayta saqeriy, ñoqata sirvinankupaq. Mana chayqa, llaqtayta saqeriyta mana munaspaykiqa, qhawariy, paqarinmi langostakuna suyuykiman apamusaq. Hinaptinmi allpapa rikranpas pakasqa kanqa, mana pipas allpata rikuyta atinqachu. Chay granizomanta qispisqa puchuq kaqta, qamkunapaq puchusqata mikhunqaku, hinaspan chakramanta qamkunapaq wiñaq sapa sach’atapas mikhunqaku. Wasiykikunatapas, tukuy kamachikuqniykikunapa wasinkunatapas, tukuy Egiptokunapa wasinkunatapas hunt’anqaku; chaytaqa manan taytaykikuna, nitaq taytaykikunapa taytankunapas rikurqankuchu, kay allpapi kashqankumanta kay p’unchaykama. Hinaspan pay kutirispa, Faraonpa qayllanmanta lluqsirqan.

And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

Hinaqa Faraonpa kamachinkuna payta nirqanku: “¿Hayk’aqkama kay runaqa ñoqaykuman huk toqllakuna kanqa? Qharikunata saqey, Señor Diosninkuta yupaychanankupaq. ¿Manachu kunankama yachanki Egiptoqa tukusqa kasqanta?”

And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

Hinaspa Moisesta, Aaronwan kutichisqa karqanku Faraonman; paytaq nirqan: Riychis, Señor Diosniykichista yupaychaychis. Ichaqa, ¿pitaq rinqaku?

And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

Hinaspa Moisés nirqan: Ñuqaykuqa risaqku wawanchikkunawanpas machuykukunawanpas, churiykukunawanpas ususiykukunawanpas, ovejaykukunawanpas uywakunawanpas; imaraykuchus Señorpaq fiestata ruranayku tiyan.

And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

Paymi nirqan: “Señor Dios qankunawan kachun, imaynachus ñoqa qankunata wawakunaykiwan kuska saqisqaykichik hina. Qhawariychik; mana allinmi qankunapa ñawpaqniykichikpi kashan. Manam chayhinachu: kunan riychik qhari runakunaqlla, hinaspa Señor Diosta yupaychaychik; chaytan munarqankichik.” Hinaspan Faraonpa ñawpaqenmantam qarqosqa karqanku.

And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

Hinaspan Señor Diosqa Moisesta nirqan: “Makikita mast'ariy Egipto hallp'a pataman langostakunapaq, paykuna Egipto hallp'aman wichariykapunankupaq, hallp'api llapa q'urakunata mikunankupaq, chhikllapa saqesqan llapantapas,” nispa. Hinaspan Moisesqa varanta mast'arirqan Egipto hallp'a pataman; hinaspan Señor Diosqa inti lloqsimuy wayrata apachimurqan hallp'a pataman chay p'unchay tukuy, chay tuta tukuywan; paqarinmanña chay inti lloqsimuy wayraq langostakunata apamurqan. Hinaspan langostakunaqa tukuy Egipto hallp'aman wichariykapurqan, tukuy Egipto suyupi tiyaykukapurqan. Ancha mancharikuypaqmi karqanku; paykunamanta ñawpaqtaqa mana hayk'aqpas chayhina langostakuna karqanchu, nitaq qhepamanpas chayhinaraq kanqachu. Tukuy kay pachapa uyanta p'ist'aykuspa chhantaykusqankurayku hallp'a tutayarqun; hallp'api llapa q'urakunata mikurqanku, chhikllapa saqesqan sach'akunapa rurunkunatapas llapanta. Chaymi mana ima q'umir kaqpas qhiparqanchu, nitaq sach'akunapichu nitaq chakra q'urakunapichu, tukuy Egipto hallp'api.

Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

Chaymi Faraónqa utqaylla waqyachirqan Moisesta, Aarontawan; hinaspan nirqan: Huchallikuni Señor Diosniykichisman, qankunapa contraykichispiwan. Kunanqa, ama hina kay kutillapi huchayta pampachawaychis, mañakuykichismi, hinaspa Señor Diosniykichista rugaykuychis, kay wañuyllata ñuqamanta anchuchinanpaq. Hinaspan Faraonmanta lluqsispa Señor-ta rugakapurqan. Señorñataq sinchi atiyniyuq inti yaykuy lado wayrata tikrarqan, chaymi saltakuna apaspa Puka Lamar qochaman wischurqan; Egipto suyupa tukuy linderonkunapiqa manam huk saltapas qhiparqanchu. Éxodo 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Ñawpaqta “hebreokunapa Apun Diosnin” tapun: “¿Hayk’aqkamataq mana ñawpaqniypi p’ampachakuyta munanki?” nispa. Chaymanta Faraonpa kamachinkunapas Faraonta yapamanta tapurqanku: “¿Hayk’aqkamataq kay runa huk trampakuna hina noqanchikpaq kanqa?” nispa. Kay tapuyqa pusaj plaga tiempopin ruwakun, chaymi 9/11-man tupakun achka raykukunamanta. Chunka plagaqa ñawpaq wachaqkuna wañuchiymin, chaymi cruzwan tupakun; chaymanta qhepanpi Puka Lamar qochapa patanpi llakikuy hamun, mayqantaq inspiracionqa discipulokunapa cruzpi llakikuywan tupachin, chaymanta Milleritakunaq hatun llakikuywan 1844 watapi tupakun. Chay kimsa testigokuna llapallan Domingo kamachikuywan tupakunku. Chunka plagaqa Domingo kamachikuymin, iskay plaga ñawpaqmanqa pusaj plagaqa “langostakunata” “inti lloqsimuynin wayra” nisqawan apamurqan. “Langostakunaqa” tukuy kay pachata hunt’arqanku, hinaqtinmi Islamqa kunan p’unchaw tukuy kay pachata kuyuchishan, tutayachayninta kallpawan yaykuchisqa llapa llaqtakunaman mast’arikusqanrayku. “Ch’in pampa langosta” nisqapa latin sutinqa “locusta migratoria” nisqanmi, mayqanmi inmigracionwan Islam mast’ariyta rikuchin; kayqa naturalezapi migracion nisqapi rikuchisqa unanchasqanmanta.

The ninth plague was a darkness that could be felt.

Isqon kaq ñak’ariyqa huk tutayay karqan, chay tutayaytaqa llamk’arispa hinallataq musyayman karqan.

And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

Hinaspan Señorqa Moisésta nirqan: “Makiikita hanaq pacha-man mast’ariy, Egipto suyupi tutayay kananpaq, ari, llank’akuy hina llamk’akusqa tutayay, llamk’asqa hina hap’iy atina tutayay kananpaq.” Chaymi Moisésqa makinta hanaq pacha-man mast’arirqan; hinaspan kimsa p’unchawkama llapa Egipto suyupi ancha yana tutayay karqan. Manaqmi huknin hukninta rikurqankuchu, nitaqmi pipas kashqanmanta hatarirqanchu kimsa p’unchawkama. Israelpa churinkunam ichaqa wasinkupi k’anchayniyuq karqanku. Éxodo 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

“Hayk’aqkama” nisqapa unanchasqanpi, Carmel urquwan Elíaswan rikuchisqa kaqpi, huk sapa distin­sión rikuchikun hanaq pacha­manta nina uraykamusqan pacha. Elíaspa Diosninmi ruwarqa imatachus Baal mana ruwayta atinchu. Millerita historiapi, urmasqa Sardis nisqapa protestantismonwan Millerita adventismonwan chawpipi chay distinción rurasqa karqa. Moiseswanqa, chay distinción tutayay karqa utaq k’anchay. Hebreo wasikunapiqa k’anchay karqa. Isaíasqa aswanta willawanchik, Moisespa siq’inpi mana k’anchayniyuqkunaqa, paykunaqa Elíaswan chinkachisqa kaqkunapas kanku, hinallataq Millerita pacha tiempopi protestantismopa llikllanta chinkachiqkunapas, huk “llaqta” kanku, paykunaqa “uyarin” “cheqaqtapuni, ichaqa mana entiendenchu; hinaspa rikun” “cheqaqtapuni, ichaqa mana reparankuchu.” Chaymantataq kay runakunapaq huk willakuy rimakun, nispa: “Kay llaqtapa sonqonta wirayaykuchiy, rinrintataq llasaqyachiy, ñawinkutataq wisq’ay; ama ñawinkuwan rikunanpaq, rinrinkuwan uyarinanpaq, sonqonwan entiendenanpaq, kutirinanpaq, hinaspa hampisqa kananpaq.”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Llamkayta ruwanapaq munasqa kashaspa, ichaqa mana uyariyta munaykuqkunaman willakuyta kamachisqa kasqanwan atipachisqa, Isaiasqa “chaymantataq nirqan”, “Señor, hayk’aqkama?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Egiptopa chunka ch’aqnakunamanta qhepa kimsaqa 9/11-manta Domingo kamachikuykama kimsa ruway ñankunata testigokun hinam qawachin. 1840 wata, Agosto killapa 11 p’unchawninpi ñawpaq angelpa willakuynin kallpachasqa karqa, hinaspa 1844 wata, Abril killapa 19 p’unchawninpi iskay ñiqin angel chayamurqa, Exeter Camp Meeting nisqapi Agosto 12–17 p’unchawkuna ukhupi kallpachasqa karqa, hinaspa kinsa ñiqin angelqa 1844 wata, Octubre killapa 22 p’unchawninpi chayamurqa. Kinsa ñiqin angelqa Domingo kamachikuywan tupachakun, chayraykutaq kimsa ruway ñanta reqsichin; imaraykuchus mana atikunmanchu kinsa kaqta kanayqa, mana ñawpaq kaqyuq, iskay kaqyuq kaptinqa.

“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Ñawpaq kaq ñawpaq ñiqi willakuypas iskay ñiqi willakuywan kuska 1843 watapi, 1844 watapipas qusqakuna karqan, kunanqa kinsa ñiqi willakuypa willakuynin uraypi kashanchik; ichaqa kimsa willakuypasraq willasqa kananmi. Kunanpas, imaynachus ñawpaqmantapacha ancha kasqan hina, chiqaqta maskaqkunaman kutinmanta willasqa kananmi ancha wakinchasqa. Qillqawan rimaywanpas willakuypi waqyarinanchikmi, paykunap churakuyninta qhawachispa, hinallataq profeciakunapa rurakuyninta, mayqinkunataq kinsa angelpa willakuyninman chayachiwanchikta sut’inchaspa. Mana atinchu kinsa kaqqa kananta ñawpaq kaqta iskay kaqta mana kachkaptinqa. Kay willakuykunataqa pachasmanmi qunanchik, qillqasqakunapi, rimarikuypi, profeciapa historianta qatipaspa, ima kaqkunachus karqanku chaykunata, hinallataq ima kaqkunachus hamunqaku chaykunatapas qhawachispa.” Selected Messages, libro 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Egiptopa chunkañiqin muchuyninqa ispirasionwan tupachisqa kashan chakatawan chay qhepaman hamuq llakikuywan, paywan tupaq. Chayrayku chunkañiqin muchuyqa kinsa kaq willakuymi, mayqenmi profetapa mana chinkachiy atisqan rayku ñawpaqninpi huk ñiqin chaymanta iskay ñiqin willakuykuna kanan tiyan. 9/11 p’unchaypi Señorqa Faraonta tapurqan: “hayk’aqkama”, chaymanta chaylla qhepatataq Faraonpa kamachinkunapas tapurqanku: “hayk’aqkama”. Moisesqa Diospa “hayk’aqkama” nisqa tapuyninta Faraonman apachisqanmanta qhepa, hinaspa manaraq kamachinkuna Moisespa tapuyninta Faraonman yapamanta rimashaqtinku, Moisesqa huk tikray punkuta señalan: “payqa tikrakuspa, Faraonmanta lluqsirqan.” Éxodo 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11qa huk jatun willakuy-paq muyuy tikraymi karqa, chaytaqa rikch’achispa qawachirqan Moisés, inti lloqsiy wayrawan hamuq churupakuna onqoyta apachimuspalla.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

“Kachkanmi kanmi p'unchawkuna kan, nacionkunapa hinaspa iglesiapa historiankupi muyuykuy puntokuna hina. Diospa providenciampi, kay imaymana krisiskuna chayamuktinku, chay p'unchaypaq k'anchayqa qusqa kan.” Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Qatiq hamp’uyqa tutayayta utaq k’anchayta paqarichirqan, mayqin rakhuyman kasqaykiman hina. 9/11 nisqaqa “nacionkunap hinallataq iglesiapa historiampipas huk kutichiy punku” karqan. Chay p’unchawpi Diospa llaqtanqa waqyarisqa karqan kutirimunanpaq hinaspa ñawpa ñankunapi purinampaq, ichaqa paykunaqa mana chaypi puriyta munarqankuchu, trompetapa waqaynintapas mana uyarispa. Tutayaywan k’anchaywan chawpipi t’aqayqa Eliasmanta qhipaman hunt’asqa karqan, hinaspa Moisesqa tapurqan: “hayk’aqkama?” Payqa chay pasajepipas astawan nin:

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

“Kachkan pacha kanan nacionkunapa hinaspa iglesiapa historiankupi muyuchik tiempokuna. Diospa providenciankupi, kay imaymana kriziskuna chayamuchkaptin, chay pachaqpaq k’anchay qusqa kan. Chayta chaskisqa kaptin, espíritu wiñay kallpanman purin; mana chaskisqa kaptinqa, espíritu urayman urmay hinaspa buquepa chinkaynin hamun.” Bible Echo, August 26, 1895.

We will continue the subject of “how long” in the next article.

Qatiq qillqapiqa “haykaqkamataq” nisqamanta rimayta qatipakusun.

“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

1842 watapi mayo killapi, Boston llaqtapi, Massachutes suyupi, huk Hatun Huñunakuy waqyachisqa karqa. Kay huñunakuy qallariyninpi, wawqikuna Charles Fitch, Apollos Hale ima, Haverhill llaqtamanta, Danielpa, Juanpa ima llikapi rikusqa qillqasqa willakuykunata, telaspi pintasqankuta, profetapa yupaykunawan kuska, hunt’asqankuta rikuchispa, apamurqanku. Wawqi Fitch, huñunakuy ñawpaqpi siq’ichasqanmanta sut’inchaspa, nirqa: kay profecíakunata qhawarispa, yuyarisqani, kaypi rikuchisqa hina imatapas rurayta atispaqa, yachachikuyta aswan sut’ichinqa, hinallataq runakunapa ñawpaqinkupi rikuchiyta ñuqapaq aswan facilchinqa. Kaypiqa ñanninchikpi astawan k’anchay karqa. Kay wawqikunaqa imatachus Señorqa Habacucman rikhuyñinpi 2,468 wata ñawpaqta rikuchirqan, chayta rurasharqanku, nispa: “Qillqay rikhuyta, tablakunapi sut’ita ruray, leesqan runa phawayta atinampaq. Chay rikhuyqa manaraqmi chayamunchu, ichaqa huk churakusqa pachapaqmi kan.” Habacuc 2:2.

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

“Kay yuyaychaymanta huk ratu rimaykuy qhipaman, llapaq huk sonqolla akllarqaku kay hina kinsa pachak chartakunata litografíaspa rurachinankupaq; chayqa utqayllam hunt’achisqa karqa. Chaykunata suticharqaku: ‘43 watapa chartankuna.’ Kayqa ancha hatun importancia-niyuq Conferencia karqa.” The Autobiography of Joseph Bates, 263.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Rikurqaniñmi 1843 watapa tablaqa Señorpa makinwan pusasqa kasqanta, chaymi mana hukman tikrasqa kananchu; yupaykunaqa Pay munasqan hina kasqanku; Paypa makinqa hawapi karqa, hinaspa pakarqa pantasqata wakin yupaykunapi, chayrayku pipas mana rikuyta atirqanchu, Paypa makinqa quchasqa kaman.” Early Writings, 74.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

“Iskayqa huk iskayninchasqa qhawariy willakuy karqan Segunda Venida nisqamanta yachachiqkunaq, hinallataq periodikokunaqpas, ‘ñawpaq iñiy’ nisqapi sayaspa, cuadro nisqapa rikhurichisqanqa Habacuc 2:2, 3 nisqapa hunt’asqan kasqanmanta. Sichus cuadroqa profecíapa huk yuyaynin karqan chayqa (hinaspa pipas chayta ñeq’ekuqqa ñawpaq iñiyta saqen), chaymanta qatinqa a.C. 457 wata kasqanmi 2300 p’unchaykunata yupay qallarinapaq. Kananmi allin karqan 1843 wata ñawpaqta rikhurichisqa pacha kananpaq, ‘la visión’ nisqa ‘qhipayay’ kananpaq, icha huk suyay pacha kananpaq, maypicha vírgenespa t’aqaqnin puñunayku hinaspa puñusqa kayman churakunan karqan hatun pachamanta yuyaypi, chaymanta manaraq chawakuchisqa kashaqtininku Medianochepa Qapariyninwan.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.