When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.
“Chay pachaqpaq k’anchay qosqa kaptin”, chayqa icha “chaskisqa” icha “wichq’asqa” kachkan. K’anchay yaykuchisqa kaptin rurasqa t’aqanakuyqa wiñay evangeliopa llamkayninmi, chaymi mana Diospa llaqtanta sellayllatachu hap’in, aswanpas trigota qura mana allinwan t’aqanatawan. Qhipa pruebay hinaspa t’aqanakuy ruwayqa 9/11 p’unchaypi qallarin, maypichus profetapa tapukuynin nin: “hayk’aqkamataq?” hinaspa profetapa kutichisqan nin: “Domingo kamachikuykama.” “Hayk’aqkamataq” nisqa unanchapa qhipa rimayninqa Rikch’ariy libropa pichqa sellopi tarikukun.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?
Pisqaymanta pichqa kaq sellota kicharisqanpiqa, altarpa uranpi rikurqani Diospa siminrayku wañuchisqa kaqkunapa almanikunata, hinaspa paykuna hap’isqanku testimuniuraykutaq; hinaspan sinch’i qaparikuyninwan nirqanku: “Hayk’aqkamataq, Apu, ch’uya hinataq cheqaq, kay pachapi tiyaqkunamanta mana juzganki, manañataq yawarnikuqta kutichinki?”
And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Hinaspa p’achak yuraq p’achakuna sapa hukninkuman qorqasqa karqan; hinaspa paykunaman nisqa karqan, aswan pisi tiempollaña samarisqankuta, kama serviq masinkuna hina, wawqinkunapas, paykuna hina wañuchisqa kanankupaq kaqkuna hunt’asqa kanankukama. Apocalipsis 6:9–11.
Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.
Kuyaynin willakusqanqa “hayk’aqkamataq” nisqa tapukuypa kutichisqanta, “wañuchisqa kasqankumanta almas” nisqakuna tapusqanku, hamuq pachapi churamun, iskay kaq huñu papal wañuchisqa testigokunam hunt’akusqanpacha. Chayqa qallarin domingo kamachiywan, chayraykun Sister Whiteqa Apocalipsis chunka pusaqniyuq capitulota reqsichin iskay kaq huñu wañuchisqa testigokunapa hunt’akuynin hina. Ñawpaq pichqa versículokunapi iskay “kunan rimaykuna” kanku; ñawpaq kaq rimayqa 9/11-ta señalan, iskay kaq rimaytaq qhari warmikunata waqyan Babiloniamanta lluqsiyta domingo kamachiy pachapi. Sister Whiteqa pichqa kaq sellopi “hayk’aqkamataq” nisqa unanchata reqsichin Apocalipsis chunka pusaqniyuqpa ñawpaq pichqa versículonkuna wan, 9/11-manta domingo kamachiykama rikuchinapaq. Manan Diospa llaqtanta rakinapaq hinallataq sellanapaqchu chaypi qhawariyqa, aswanpas papado-ta juzganapaqmi, ñawpa pacha historiapi wañuchisqa testigokunata wañuchisqanrayku, hinallataq domingo kamachiypa sasachakuy pachapi wañuchisqa testigokunatapas, paykunan iskay kaq huñu papal wañuchisqa testigokunata hunt’achinku.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
“Pisqay sello kichasqa kaptinmi, Juan Reveladorqa ricuypi altar ukhupi rikurqan Diospa Siminrayku, hinaspa Jesucristoq testimonninrayku wañuchisqa kaqkunapa tantanakusqanta. Kaymanta qipamanmi hamurqan Apocalipsis chunka pusaqniyoqpi willasqa escenakuna, maypichus cheqaq hinaspa fiel kaqkuna Babiloniamanta waqyamusqakanku lluqsiyta. [Apocalipsis 18:1–5, nisqa.]” Manuscript Releases, volumen 20, 14.
In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law
Huk pasajepe, maypichus payqa pichqa sellopa mártirninkunata reqsichin, hinallataq hamuq, iskay ñiqin mártir qututa, domingo kamachikuy krizispi hunt’asqa kaqkunata, ninmi chay escenakunaqa “hamuq pachapi huk pacha unayniyoqpi kanman” nispa. Apocalipsis chunka pusajniyoqpa iskay siminkunaqa chay “hamuq pachapi pacha unayniyoqta” rikuchin. Ñawpaq simiqa qallariypi, 9/11-pi, iskay ñiqin simitaq domingo kamachikuypi.
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.
«“Payqa pichqa sellota kichariptin, altar ukhupi rikarirqani Diospa siminrayku wañuchisqa runakunapa almankunata, hinaspa paykuna hap’iq testimoniokunamanta; hatun kunkawan waqyarirqanku, nispa: Hayk’aqkamataq, Apu, Santu, Cheqaq, kay pachapi tiyaqkunata mana juzganki, manañataq yawarnikuqta vengankichu? Hinaspa sapa hukninkuman yuraq p’achakuna qorqosqa karqan [Ch’uya hinaspa santu kasqanku willasqa karqan]; hinaspa paykunaman nisqa karqan, aswan huk pisi tiempollata samasqankupaq, kamachimasinkupas, wawqinkupas, paykuna hina wañuchisqa kananpaq kaqkuna hunt’asqa kanankukama” [Apocalipsis 6:9–11]. Kaypi Juanman rikuchisqa karqan mana chay pachallapi cheqaq kasqankuta, aswanqa qhipa pacha tiempopi kananpaq kaqkunata.»
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Apocalipsis 8:1–4 nisqaqa citakusqa.” Manuscript Releases, volumen 20, 197.
Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.
Hermana White nisqanqa iskay kaq huñu wañuqkunaq kamakuyninpa hunt’akuyninta qhipa p’unchaykunaman tupachin, hinaspataq huk pasajempi Apocalipsis 18:1–5 nisqata citesqan, chaypi kimsa ñawpaq versículokunapi huk rimayta, tawañiqinpis pichqañiqin versículokunapitaq huk huk rimayta reqsichin. Ñawpaq rimayqa 9/11 nisqata señalan, chay p’unchaypi Nueva York llaqtaq hatun wasikuna urmaqtin; iskay ñiqin rimaytaq domingo kamachikuymi, Diospa huk uywankuna Babiloniamanta waqyachisqa kaptin. Iskay ñiqin pasajempiqa Apocalipsis pusaq ñiqin capituloman, ñawpaq tawa versículokunamanmi rimarin, chaykunam qanchis ñiqin sellopa kichakusqanta reqsichin, altar patamanta rawrayninkuna kay pachaman wikch’usqa kaptin; chayqa Pentecostéswan tupaq, hanaq pachamanta nina hamuspa discípulokunata k’ancharichirqan, imaynachus Elíaspa chunka iskay ruminkuna k’ancharisqa karqan hina, hinaspa discípulokunapa hawanpi ninapa qallunkuna hina rikuchisqa kasqanman hina.
How Long? Zechariah & John
¿Hayk’aqkama? Zacaríaswan Juanwan Uyariyniy hina, kay qillqayqa iskay sut’inchasqa qhawaqkunaq kawsayninta hukllachaspa rikuchin: Zacarías, paymi Jerusalén llaqtapa kutichisqa kasqan qipaq pacha tiempopi kawsarqa, Juanri, paymi “Jesucristopa sut’inchasqan” nisqa qillqapi qhipa pachakunata qhawarqa. Paykunamanta sapaqninmanta “¿Hayk’aqkama?” nisqa tapuy lloqsiyta tarisunchik. Chay tapuyqa mana usqhayllachu, aswanpas Diospa taripayninmanta, llakiyta muchuq runakunapa qapariyninmanta, hinallataq pacha hunt’asqa kanankama suyakuymanta. Zacarías 1:12-pi angelqa nin: “¡Tukuy-atipaq Yaya, hayk’aqkamaq Jerusalén llaqtatawan Judá llaqtakunata mana khuyapayankichu?” Apocalipsis 6:10-pitaq altar ukhupi kaq almaskuna hatun qaparikuyninwan ninku: “¡Santo, cheqaq Kamachiq, hayk’aqkamaq mana taripawankichikchu, mana kutichiwankichikchu!” Iskayninpiqa chay qaparikuyqa chayllata rikuchin: Diosqa qhipayta saqirqa hina rikurinqa, ichaqa qhipayninqa qonqaychu, nitaj mana atiyniyuq kaychu, aswanqa munayninman hina llapa imata sumaqta allchaymi. Kay qillqapi yuyaychayqa chay “hayk’aqkama” nisqa qapariyman qhawarin, Zacaríaspa qhawariyninpiwan Juanpa qhawariyninpiwan. Chaypi rikuchinqa imaynataq iskayninku yachachinku Diospa runankunam qhapaq llaqtakunapa makinkupi llakichisqa kashaptinpas, Diosqa mana qonqarunchu. Paymi tupaq pacha churashan, huchata taripashan, ñak’ariqkunaq waqayninta uyariykushan, hinaspapas qhipa tukukuypi kamachisqan qhapaq kayninta rikuchinqa. Chayrayku, “¿Hayk’aqkama?” nisqa tapuyqa mana mana iñiyllapa rimayninchu; aswanpas sut’inchaq iñiypa rimayninmi: Diosqa cheqaqmi, Diosqa yuyarinqa, Diosqa hamunqa.
How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.
Hayka pachaqtam profetik simbooloknin 9/11 p’unchawmanta Domingo kamachikama kay pacha tiempota rikuchin, chaymi tipifikasqa kashan Monte Carmelo willakuyninpi, Milleritaqkunaq historiankupi 1840 watamanta 1844 watakama, Moiséspa historiankupi pusaj plagamanta chunka plaga kama, pichqa sellopa mártir-kunaq testigonkupi, hinallataq Zacaríaspi tapukuy ruwasqa kashan: “haykaqkamataq” Diosqa khuyapayakunqa Jerusalén llaqtaman, chay llaqtataq setenta watakuna Babiloniapi kasharqan.
Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?
Chaymantaqa Señorpa angelnin kutichispa nirqa: «¡Ay Señor de los ejércitos!, ¿hayk’aqkama mana kuyapayankichu Jerusalénta chaymanta Judápa llaqtankunatapas, mayqenkunapa contranpi qanchis chunka watakuna phiñasqasqa kanki?»
And the Lord answered the angel that talked with me with good words and comfortable words.
Hinaspa Señorqa allin simikunawan, sonqochaq simikunawanpas, ñoqawan rimaykuchkaq angelta kutichirqan.
So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.
Chaymiwan parlawaq angelqa niwarqan: “Qapariy, nispa: Kayhinatan rimashan tukuy atiniyoq Señor: Jerusalénpaq, Sionpaqpas sinchi envidiakuywanmi envidiakuni. Hinaqtinmi allinta samasqa kashaq nacionkunawan anchata phiñakusqa kani; noqaqa aslla phiñakusqa karqani, paykunaqa ñak’ariyta astawan yaparqunankupaqmi yanaparqanku. Chayraykun kayhinatan nin Señor: Kuyapaywanmi Jerusalénman kutimuni; wasiyqa chaypi hatarichisqan kanqa, nispa nin tukuy atiniyoq Señor, hinaspa huk chiqaychaq waskha Jerusalén patanman chutachisqa kanqa. Yapamanta qapariy, nispa: Kayhinatan nin tukuy atiniyoq Señor: Llaqtaykunaqa allin kaywanmi yapamanta mast’arinqaku; Señorqa Sionta yapamanta sonqochanqa, Jerusaléntapas yapamanta akllanqa.” Zacarías 1:12–17.
Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).
Hermana Whiteqa, Zacaríaspa “qanchis chunka watakuna” nisqanta chiqap ñawpaq Israel llaqtamanta, chiqap Babiloniapi watasqa karqan chay qanchis chunka watakunata, sut’inchan 538 watamanta 1798 watakama waranqa iskay pachak suqta chunka watakunawan, maypin espiritu Israelqa (cristianokuna) espiritu Babiloniapi (Romano Católico iglesiapi) watasqa karqanku.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Kay pachapi Diospa iglesianqa cheqaqtapunin kay unay pacha mana samayniyuq qatiykachaypi prësu karqa, imaynachus Israelpa churinkuna Babiloniapi prësu hap’isqa karqanku ayqesqa kasqankup pachapi.” Profetas y Reyes, 714.
In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.
1798 watapi, waranqa ishkay pachak suqta chunka watakunapa tukukuyninpi, Kimsa willakuykunamanta ñawpaqninmi, Apocalipsis chunka tawaqniyuqpi angelkunahina rikuchisqa, chayaramurqa. Iskay kaqninmi 19 de abril, 1844 watapi chayaramurqa, kimsa kaqninñataq 22 de octubre, 1844 watapi. “Hayk’aqkamataq” nisqa tapuywan unanchasqa historiataqa 9/11-manta Domingo kamachikuykama kashan, chay pacha yupaytaq Adventismopa qallariyninpi, agosto 11, 1840 watamanta octubre 22, 1844 watakama Millerita kuyuriypi rikch’achisqa karqa. Chay pachaqa unanchayllawan Juan Reveladorpa chunka kaq kapituluypi qawarichisqa kashan, maypichus Juan uchuy librota mikhun, siminpi misk’i kaspa, ichaqa wiksanpi ayaq tukupun.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
Hanaq pachaqmantan uyarisqay simiqa yapamanta rimaspa niwarqan: “Riy, hinaspa kichariyasqa huch’uy qillqata jap’iy, lamar qochapi hallp’apipas sayasqa angelpa makinpi kaqta.” Chaymi angelman rispa nirqani: “Huch’uy qillqata quway.” Paytaq niwarqan: “Jap’iy, hinaspa mikhuy tukuyta; wiksaqtaq hayaqyachinqa, ichaqa simiykipiqa misk’i hina misk’i kanqa.” Chaymi angelpa makinmanta huch’uy qillqata jap’ispa mikhurqani; simiypiqa misk’i hina misk’i karqan; mikhusqayta tukuruptiytaq wiksaq hayaqyarqan.
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.
Hinaspan nirqawan: qampaqmi yapamanta willakuyta rimayta atinki achka llaqtakuna, nacionkuna, simikuna, reykunapa ñawpaqninpi. Apocalipsis 10:8–11.
The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.
Juan rikuchishan historiataqa mikusqa librowanmi sut’inchasqa kachkan, mikuyqa Milleritakunaq willakuyta entiendesqankuta, hinaspa chay willakuyta willakusqankuq experienciankuta rikuchisqanrayku. Chayrayku, chay historiata qhawarichisqamanta qhipaman Juanman nisqa kaptin yapamanta profetizanampaq, reqsichisqa profetizakuyqa 1840manta 1844kama historiami. Juanman ninku 1840manta 1844kama Milleritakunaq historianku yapamanta kutimun Adventismopa tukukuyninpa historiapin. Chayllamanta, Juanman nisqa kaptin yapamanta profetizanampaq, templota tupunanpaqmi nillataq.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Huk soqta qupi hina k’aspi qowasqa karqan: chay angelmi sayarispa niwarqan: Hatariy, Diospa templonta tupuy, altarta ima, chaypi yupaychaqkunatapas. Ichaqa templomanta hawa kanchaqa saqey, ama tupuychu; imaraykuchus mana judiokunamanmi qosqa kashan: hinaspa chay llaqtamanta santo llaqtata tawa chunka iskay killakuna saruspa uraychankaku. Apocalipsis 11:1, 2.
The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.
Llamk’akuyqa Adventismo-man qosqa qhipa 22 octubre 1844-manta, Juanpa rikuchisqanman hina, templo-tupuy utaq hatarichiy-hina rikuchisqa karqa, Zacariaspi churasqa promesawan hina tupaspa, maypichus nisqa kashan “huk siq’iqa mast’arikusqa kanqa Jerusalén patapi” yapamanta—Señorqa “Jerusalén-taqa yapamanta akllanqaraqmi.” Adventismo qallariypi rikuchisqa historiata, Filadelfia kuyuywan Millerita Adventismo nisqapi, yapamanta rikuchin Adventismo tukukuyninpi, Filadelfia kuyuywan pachak tawa chunka tawa waranqa runakunapa. Hatun llakikuypi 22 octubre 1844 p’unchawpi, huk pacha qallarikurqa, “qanchis kaq angelpa siminpa p’unchayninkuna” nisqa hina rikuchisqa.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Ichaqa angel qanchis kaqpa rimaynin p’unchaykunapi, waqaych’akuyta qallarisqan pachapi, Diospa pakasqa misterionnin tukukunqa, imaynan willarqan sirviente profetankunaman hina. Apocalipsis 10:7.
The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.
Willkaymiqa misk’i karqan Milleritakunapaq, iskay kaq ay k’ipakuy p’unchaymanta islam paqti willakuy profecía hunt’akusqanrayku, imaynachus Milleritakuna ñawpaqmantapuni August 11, 1840 manaraq chayamushaqtin willakusqankuman hina. Willkayqa wiksa ukhupi hayaq tukurqan October 22, 1844 hatun llakikuypi. Juan 1840manta 1844kama historiata rikuchiyta tukuruptinmi, willasqa kan huk kutita chay kikillantata rurana kananpaq (profetizayta). Chaymantataq nisqa kan Jerusalenta tupunampaq, chayta ruraspanqa Zacaríaspa profecíanwan tupaykachkan, Señorpa Jerusalenta akllasqanta. October 22, 1844 qhepamanta pacha profecía historiata rikuchin “qanchis kaq angelpa rimayninpa p’unchayninkuna” nisqawan. Qanchis kaq angelpa (kinsa kaq ay) willakuyninpa (rimayninpa) “p’unchayninkuna” sutiyuqkunaqa huk pacha unayta rikuchin, maypichus Cristopa divinidadnin wiñaypaq hukllachasqa kanman karqan runa kaywan, paykunaq kananpaq pachak tawa chunka tawa waranqa. Chay llamk’ayqa suyarichisqa karqan 1863 watapi hatarikuyninrayku, hinaspataq 9/11 p’unchaypi qanchis kaq angelpa waqaychasqan (kinsa kaq ay) hukmanta qallarispa waqaychayta qallarirqan.
In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.
Willka historiapiqa Señorqa Jerusalénta akllarqan sutin chaypi churakunanpaq, hinaspa paypa “sutin”qa karakterinmi. Zacarías Jerusalénmanta haqtawan Sionmanta rimarin kaynata nispa: “Hatun envidiaywanmi Jerusalénpaq hinaspa Sionpaq envidiakuni”, chaymanta qhipamanpas: “Señorqa Sionta yapamanta sonqochanqa, hinaspa Jerusaléntapas yapamanta akllanqa.” Sionqa sonqochasqa kachkan Santo Espirituta chaskispan, paymi “Sonqochaq” nisqa. Santo Espiritupa sonqochayninqa 9/11 p’unchaypi qallariq, Cristopa discipulonkuman samaykuchisqanwan tinkispa, kawsarimusqan qhipa Taytawan tinkumuymanta uraykamusqan qhipaman. Santo Espiritupa rikuchikuyninqa Pentecostéspi ancha yapasqa karqan. Chay tiempoqa qallarirqan ñawpaq rurukunapa ofrendan kawsarichisqa kasqanwan, hinaspa tukukurqan Pentecostéspa ñawpaq rurukunapa ofrendanwan, chaypim tukuy kay pachapi runakuna willakuyta uyariyarqan.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.
Sumaqchasqa kachun, sumaqchasqa kachun llaqtayta, nispaqmi Diosniykichis nin. Sonqonman rimaychis Jerusalénman, hinaspa qaparichis payman, maqanakusqan tukukuqña kasqanta, huchan pampachasqa kasqanta; imaraykuchus Señorpa makinmanta iskay kuti chaskirqan llapa huchankunamanta. Isaías 41:1, 2.
The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’
Pachak tawa chunka tawa waranqa runakunaqa sellasqa kanku “huchanku pampachasqa kaptin.” Kayqa pasakuni domingo kamachiy manaraq chayamuchkaptin, paykunaqa Pentecostés p’unchawpi rikuchisqa discípulokunaman hina, Espíritu Santopa mana tupuyniyuq hich’aykusqan chaskispa, Pentecostéspa ñawpaq poqoy ofrendahina hoqarisqa kashaqtinku. Para ch’iqchiy hina 9/11-pi qallarisqaqqa domingo kamachiypi hunt’asqa hich’aykuyman tukukun. Chay historiapi 9/11-pa ñawpaq poqoy ofrendamanta domingo kamachiypi kaq ñawpaq poqoy ofrendakama, maypicha pachak tawa chunka tawa waranqa runakuna sellasqa hinaspa ofrendahina wakichisqa kanku, domingo kamachiymanta gracia p’unchaw wisq’anankama unancha hina hoqarisqa kananpaq. Chay historiataqa Apocalipsis chunka pusaqniyuq qillqapi kimsa ñawpaq versículokuna rikuchin, Babiloniapa urmayninta willakuspa; chayqa Bibliaq unanchaqninmi, mayqinchus iskaychasqata sut’ichin.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Chaykunamanta qhipamanmi huknin angelta rikurqani hanaq pacha-manta uraykamuchkaqta, hatun atiyniyuqta; hallp’apas k’ancharisqa karqa paypa k’anchayninwan. Hinaptinmi sinchi kallpawan hatun qapariyninwan waqyarirqa, nispa: Babilonia hatun llaqtam urmarqa, urmarqa, supaykunapa tiyananman tukusqa, sapa qhelli espiritupa pakakunaman, sapa mana ch’uya cheqnisqa p’isqupa wisq’asqa wasinmanpas. Llapan suyukunam upyarqanku chay warmi wachuq kayninpa phiñakuyninpa vinonta; hallp’apa reykunapas paywanmi wachuq kayta ruwarqanku; hallp’apa rantikuqkunapas qapaqyayarqanku paypa munay mikhuyninkunapa askhayninmanta. Apocalipsis 18:1–3.
Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing
Qellqakuna hunt’api sapa rimaypa utaq simikuna iskaychakuyninqa qhepa p’unchaykunapi Babiloniapa urmayninpa hunt’asqa k’anchayninta rikuchin. Chayqa Alpha y Omegaq señanmi, payqa sapa kuti imapas tukukuyninta qallariyninwan rikuchin. Babiloniapa iskay urmayninkunaqa Nimrod hinataq Belsasar hina rikuchisqakuna kanku. Nimrodqa Babiloniapa qallariynin karqa, maypachachus chaylla Babel karqa. Nimrodpa urmayninqa Belsasarpa urmayninta rikuchirqan, iskay kaq angelpa willakuyninwan Apocalipsis chunka pusaqniyuq kaq angelpa willakuyninpas kaymi: Babiloniapa qallariyninpi Nimrodpa urmayninqa tukukuyninpi Belsasarpa urmayninta rikuchirqan, imaraykuchus Alpha y Omegaqa sapa kuti imapas tukukuyninta qallariyninwan rikuchin.
Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.
Nimrodpa torreyninq uraykuchisqanqa paypa urmayninpa unanchaqnin karqan, chaymantataq payqa 9/11 p’unchawpi Iskay Torreykunapa urmayninta rikuchirqan. Belshazzarpa urmayninqa perqapi qillqasqa kasqanmi karqan, chaymi Babiloniapa qanchis chunka watayuq kamachikuyninpa tukukuyninta señalasharqan, Bibliapi profecíapa ñawpaq kaq qhapaq suyu kasqanrayku; chayhinataq Estados Unidospa urmayninta rikuchin, Isaías iskay chunka kimsayuqpi unanchasqa “qanchis chunka wata, huk reypa p’unchayninkunaman hina” nisqapa tukukuyninpi, mayqanmi 1798 watamanta Domingo ley kama Estados Unidospa historianta sut’inchan. Belshazzarpa perqapi qillqasqanqa sut’inchanmi, iglesiawan estadopa t’aqanakuy perqapa urmaynin Domingo leypi kaptin, chayqa kikillanmi Bibliapi profecíapa soqta kaq qhapaq suyu tukukun chay punto, imaynatachus Belshazzarqa chay tutallapi wañuchisqa karqan hina. Perqapi qillqasqa makin qillqayqa chay qillqasqa leymi, mayqanmi Constituciónpi iglesiawan estadopa t’aqanakuy perqata urmachin.
The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.
«Historia» nisqaqa 9/11-manta Inti p’unchaw kamachikuykama, hinaspata chaymanta runakunapa gracia chaskiy tukukuyninkama chay qanchis qhipa muchuykunakama, chaymi Diospa simpin ukhupi sut’ichasqa kachkan rimaykunapa utaq simikunapa iskaychasqa kaqninkuwan unanachasqa kaq historiapa pacha. Chay pachapi Santo Espíritu taksiykuchisqa kachkan, qallarispa huk ch’iqchisqa ch’uya unu hinallata 9/11-manta Inti p’unchaw kamachikuykama, hinaspata hunt’asqa taksiykuywan. Santo Espírituqa Cristospa nisqanman hina «Consolador» nisqa rikhuchisqa kachkan; pay hamuspanqa Diospa llaqtanta llapan imakunatam rikuchinqa.
But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.
Ichaqaqkunaqmi, Espíritu Santo nisqa, Taytaqa sutiypi kachamunqa chayta, paymi tukuy imakunata yachachisunkichik, hinaspa yuyarichisunkichik tukuy imakunata, ima nisqaykunatapas qankunaman. Juan 14:26.
The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.
Espíritu Santoqa cien chusku chunka tawa waranqa runakunaman apachisqa kachkan “qori aceite” nisqawan; chayqa hinallataq “para” nisqa, hinallataq “Consolador” nisqapas. “Consolador” hina rikuchisqa kaptinqa, Espíritu Santoqa Espíritu Santopaq huk sapa rikurichikuynta reqsisichkan.
God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”
Diospa llaqtanqa sapa kutiqmi Chuya Espirituta charirqanku, evangelioypa mañakusqankunata hunt’aspa; ichaqa cheqaq, chuya kawsayman kutichiq hatariykuna pacha, “ñawpaq watakunapi hina,” maypichus Chuya Espiritupa huk sapa rikuchikuynin huk tantalla kurpupaq kanan, Chuya Espirituqa Kusiq Sonqochiq hina rikuchisqa kachkan. Astawanmi ancha importanmi tantalla kurpuqa Kusiq Sonqochiqwan yuyariyninkuna kuyuchisqa kachkanku, payqa “llapa imakunata” “yuyarinankuman apamuspan.” Kayqa takyachinmi chay rikuchikuypi kaq runakuna cheqaq experienciata charisqankuta, imaraykuchus Chuya Espirituqa yuyayninkupa rurayninkunapi llamk’ashan, “llapa imakunata qankunapa yuyarinaykikuman apamuspan,” chaypi yuyay ruwanata influenciaspa.
Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.
Yuyayniyuq runaqa, taripay, yachay, umalliy, sonqopa rikch’ayninwan kuska, apostol Pabloq “yuyay” nisqanman sutichasqan hanaq kayninta ruwan. Chay hanaq kayqa ichaqa aycha yuyaymi kan, mana chayqa Cristoq yuyayninmi.
Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.
Imarayku pacha yuyayqa Diospa contranpi awqaymi: Diospa leyninmanqa mana kasukunchu, nitaq cheqaqtapuni atinkuchu. Romanos 8:7.
For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.
¿Pitaqmi Yayaq yuyayninta reqsirqan, payta yachachinampaq? Ñuqanchikqa Cristoq yuyaynintam charinchik. 1 Corintios 2:16.
The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.
Urinchik kaqnin, ichaqa aycha, rurasqa kachkan nerviokuna, musquykuna, hinallataq hormonakunapa sistemankunamanta, yuyaykunaqwan tupaq rikch’akuqkunawan tinkisqa, chaykunaqa “almaq ñanninkuna” nisqakuna. Hanan kaqnin rurasqa kachkan urinchik kaqninpa patanpi kamachinampaq; chayraykum sinchi pukara hina rikuchisqa, chay pukaraqa sapa kuti atacasqa kachkan yuyaykunaq nisqan sentidokunamanta (urinchik kaqninmanta), hinaspa chay atacokunaqa ruwasqa kanku pukaraman yaykuq ñanninkuna rayku. Hanan kaqninpa pukaran ukhunpi kan huk kamachiy chawpi, utaq Sister White nisqan hina, llaqta sinchi wasin, citadel. Chay citadelqa Santuario ukhupi Aswan Santo Cheqanmi, iskay hatun rakiykunaman t’aqasqa. Patiuqa aychan, utaq urinchik kaqninmi; hinaspa patioman yaykunapaq utaq yawarta santo cheqaman apachinapaqqa huk cortina utaq velota pasayta munarqan. Patiuqa velokunawan qallarisqa, tukukusqa kachkan.
By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.
Musuq kawsayniyuq ñanwanmi ñoqanchikpaq sapaqchasqa, llikllapa ranti, chayqa aychanmi. Hebreos 10:20.
The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.
Santuarioqa iskayman rakisqa kachkan: kanchapatawan santuariowan. Santuarioqa kutin iskayman rakikun, hinaq patak kaq kayninpas. Chay patak kaq kayninqa iskay chiqaman rakikun. Chay chiqakunamanta hukninqa Santo lugarmanta rikuchisqa kachkan, huknintaq Santísimo lugarmanta. Santo lugarqa yuyayman hina llank’anakunata, runakuna allin llank’anankupaq munasqa kasqankuta, rikuchin; ichaqa Santísimo lugarqa Dioswan Runawan tinkunankupaq chiqam. Santísimo lugarqa Diospa trono wasinmi, hinaspa tikrasqa runakunaqa Cristowan kuska hanaq pacha chiqakunapi tiyachisqa kanku.
And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.
Paywanpi kuska hatarichiwanchik, hinaspataq hanaq pachapi tiyachiwanchik Cristo Jesúspi. Efesios 2:6.
The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.
Kay versikuloqa apanqa huk pasajemantam hurqusqa, maypichus achka versikulukuna ñawpaqninpi kashan, ichaqa nisqallataqmi chay kikin yuyay puriypi, Jesús hanaq pacha cheqakunapi tiyachisqa kashan, imaynatachus llaqtan runakunapas chay hinallataq kanku.
Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.
Chaytaqa Cristopi ruraran, wañusqakunamanta kawsarichispa, hanaq pachapi paqaña allin llaqtanpi paña makin ladonman tiyachispa. Efesios 1:20.
Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.
Cristo y Su pueblon qespin kashanku Santísimo Lugarpi kuska tiyarisqa. Cristoqa kawsarichisqa karqan, chaymantataq hanaq pachapi tiyaykuykurqan; paypa pueblonpas hatarichisqa kanku hinaspataq Santísimo Lugarpa trono wasinpi tiyachisqa kanku. Pabloqa sut’inchan, soqtay versículopi hatarichisqa nisqakunaqa ñawpaq versículopi huchamanta kawsarichisqa kasqankuta.
Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.
Huchaykunapi wañusqa kashaqtinchikpas, Cristo wan kuska kawsarichiwanchik, (graciawanmi qispichisqa kankichik), hinaspataq kuskalla hatarichiwanchik, hanaq pachapi Cristo Jesuspi kuska tiyachiwanchik. Efesios 1:5, 6.
The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.
Efesios qillqapi kay rimaypa hunt’asqa qespichikuyninqa Apocalipsis chunka hukniyuq qillqapi iskay testigokunam, wañusqamanta kawsarichisqa hinaspa hanaq pachaman oqarisqa kanku huk unancha hina—ichaqa hanaq pachapi tiyachisqa kanankupaqpas. Aswan Santísima Cheqapi iskay testigokunaqa runakayninta Diospa kikin qayllanpi sayachkanku, chaypi tiyasqankupaq chaninnaqkutaq sapaqninpa hap’isqan unancha kachkan. Chay unanchaqa Diospa sellonmi, Diospa selloqa kayta reqsichin: runaqa divinowan huklla tukusqanta; chay sellotaq reqsichisqa kachkan Consolador, Espíritu Santom, “paykunap” aswan hanaq naturalezaq Aswan Santísima Cheqampi tiyaspa qhiparinanwan. Aswan Santísima Cheqaqa Diospa trono wasinmi maypichus divinowan runakaynin hukllachasqa kanku, hinaspa chayqa runaq templonta reqsichin, mayqenpa aswan hanaq naturalezaq ukhunpi Aswan Santísima Cheqa kachkan, maypichus divinidadwan runakaynin kuska tiyasqa kanku.
The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.
“Sunquchiq” nisqapa taqyasqa urmayninqa pachak tawa chunka tawa waranqa runakunapa sellasqanmi, chaymi salvasqa historiapi huk tikrayta reqsichin; chay pacha iglesiaqa maqanakuypi kaq iglesiamanta atipaypi kaq iglesiaman tikran. Chay pacha pachak tawa chunka tawa waranqa runakunapa Laodicea kuyuy-ninmanta pachak tawa chunka tawa waranqa runakunapa Filadelfia kuyuy-ninman tikran. Chay pacha qanchis kaq iglesiapa experienciamanta soqta kaq iglesiapa experienciaman tikran, chay soqta kaq iglesiataq Milleritakuna karqan. Filadelfia nisqa soqta kaq iglesiapa huk profetiku característican, imayna Millerita kuyuywan hunt’asqa karqan hina, mana hayk’aqpas iglesia kasqanchu. Huk kuyuyllam karqan 1856 watakama, chaypi ishkay Whitekuna chay kuyuyta Laodicea nisqata riqsichirqanku. Qanchis wata qhipamantataq ley nisqawan iglesia kamasqa karqan.
The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.
Domingopa kamachikuypi qispichiyta apamuq tikrayqa, Pentecostés p’unchawpi qispichiyta apamuq tikraywanmi unanchasqa karqa; chaymi Cristota Hatun Sacerdote hina qallariyninman churayta señalan.
“The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.
“Pentecostés p’unchaypi Espíritu churasqakuyqa Hanaq Pacha willakuyninmi karqan, Qespichiqpa qallariynin hunt’asqaña kasqanta. Paypa prometesqanman hina, hanaq pachamanta Espíritu Santota qatiqkuna-man kachamurqan señalta hina, payqa, sacerdote hina hinaspa rey hina, hanaq pachapipas kay pachapipas llapa atiyta chaskisqanta, hinaspa llaqtanpa hawanpi Umalliq Akllasqa Kasqanta.” Hechos de los Apóstoles, 38.
When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.
Domingu laymita para kamachisqa kaptin, pachak tawa chunka tawa waranqa akllasqakunaman mana tupuyoqta qhipa para hich’akuptin, chayqa kanqa “Hanaq Pacha willakuy” nisqa, iglesia guerrapi kachkaq tukusqanta, iglesia atipaqña chayamushasqantapas willanapaq. Pentecostés p’unchaypi Cristo hanaq santuario ukhupi qallarisqa karqan chayqa, domingu laymita para kamachisqa kaptin pachak tawa chunka tawa waranqa akllasqakunapa hawinchasqa kayninta rikuchin.
The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.
Cristota “Pentecostal” hich’asqa Espíritu paqarisqanqa payqa Qhispiqninchasqa Huklla kasqanta reqsichirqan, chaymi hanaq pacha inauguración ceremonia nisqapi paypa hich’asqasqanta rikuchirqan; ichaqa bautizakusqanpipas hich’asqasqañataq karqan. Paypa bautizakusqan (9/11) Pentecostéskama (domingo kamachikuykama) chayasqanqa, paypa bautizakusqan qhipaman kimsa wata kuskan huknin wata pasasqanpi, cheqap wañuyninwan, pampasqa kasqanwan, kawsarimuyninwanpas (ñawpaq ruruchakuna raymi) wakmanta rikuchisqallataqmi. Chayrayku 9/11 nisqaqa paypa bautizakusqanpipas rikuchisqam, kawsarimuyninpipas hinallataq. Paypa simbólico kawsarimuyninwan cheqap kawsarimuyninwanqa ishkay profético siq’ikuna qallariyninta señalan, sapaqninpas Pentecostéspi tukukuq. Iskay historiaq qallariyninpas ñawpaq ruruchakuna ofrendapa kawsarimuyninmantaqmi.
But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.
Kunanqa Cristoqa wañusqakunamanta kawsarimpunña, puñuqkunapa ñawpaq rurunman tukusqa. Runamantaqa wañuy hamurqan; chay hinallataq runamanta wañusqakunapa kawsariympipas hamun. Imaynachus Adánpi llapa runakuna wañunku, chay hinallataq Cristopi llapankutaq kawsachisqa kanqaku. Ichaqa sapankama kikin ñiqinpi: Cristo ñawpaq ruru; qhepantaq hamusqanpi Cristopaq kaqkuna. 1 Corintios 15:20–23.
Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.
Cristoqa kawsarimusqanpi ñawpaq rurukunapa haywarisqanmi, chaymi “Pentecostés pacha” nisqapa qallariyninta señalakuchin, chay pachaqa tukukun Pentecostéspa ñawpaq rurukunapa haywarisqanwan. Cristopa kawsarimusqanqa cebada nisqañam; trigotaq chaykuna “qhepaman” “hamusqampi Cristopaq kaqkuna” nisqakuna. Chaykunaqa Cristopa kawsarimusqanpa “qhepaman” kaqkuna, “hamusqampi Cristopaq kaqkuna” kanku; chayrayku, pacha tukuypi cheqaq sonqoyuq almaskunapa qhipa huñuyninta rikuchinku, imaynachus Pentecostéspi huñusqa kimsa waranqa almaskuna chayta rikuchirqanku hina.
The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.
Chay versiculupis wañuypa nisqanman hina kawsarimuytapas rimarin. Wañuyqa Adanwanmi qallarin hinaspan llapa runakunaman chayan, ichaqa chayqa “ukupi” “orden” nisqapi ruwakun. Hechos qillqapi Pedro qillqanman hina, Joelpa qillqasqan chay p’unchawkuna hunt’akusqanmanta, runakunaqa huchankutam ñawpaqman apachinanku karqan taripanakuyman, pampachasqa chinkachisqa kanankupaq, samariypa p’unchaykuna Hamut’achiqpa qayllanmanta hamuq kaptin. Cristoqa chay pachapiqa mana taripanakuy librokunata qhawaspa huchata chinkachinanchu karqan, imaraykuchus taripanakuyqa waranqa pusaq pachak watamanta aswan ñawpaqraqmi karqan.
The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.
“sapa runa kikin ordenninpi” nisqamanta rimarispa qallarin Adanmantam, chayhinataq reqsichin wañusqakunapa taripayninta Adanmanta pacha musuqchasqa tiempokuna chayamunankama. Qepa paran chayamunanwanqa, taripayqa wañusqakunamanta kawsakkuqkunamanmi pasan. Chay tiempo pacha, versículopi rikuchisqa hina (Cristopa kawsarimusqanmantapacha Pentecostéskama), cebadapa ñawpaq rurunkunamanta trigopa ñawpaq rurunkunakama, param chayashan kawsakkuqkunapa taripayninpi; param urmaykaptintaq, paramwan rikuchisqa willakuymi trigut aña quraqkunamanta t’aqashan. Domingo kamachikuypi, chaymi Pentecostés, trigoqa manañam aña quraqkunawan chaqrusqañachu, iskay kuyuchisqa t’antakuna hina hoqarisqa ñawpaq rurun trigopa haywarikuyninmi hoqarikun. 9/11-manta Domingo kamachikuykama ch’uyañachiy ruwanaqa Malakías kimsayuqpi hinallataqmi rikuchikun, maypichus Pacto Qepa Chaski ch’uyañachin, hinallataq Levita runakunatapas pichan, chaytaq “ninawan”mi ruwan. “Nina”qa huk willakuypa unanchaqninmi, Pentecostéspi ninapa qallukuna hina rikuchisqa. Kay qhawarisqa historiapi, iskay laya runakunapa t’aqaynin, pachak tawa chunka tawa waranqa runakunata paqarichiq, paykunaqa Pentecostéspa ñawpaq rurunkunawan rikuchisqa iskay kuyuchisqa t’antakuna kanku, sumaqta wayk’usqa kananpaqmi karqan; imaraykuchus huchapa unanchaqninwan kuska kaq sapallan haywarikuymi karqan.
Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.
Chay iskay kuyuchisqa tantakunaqa levadurayuq karqanku, hinaspa levaduraqa huchapa unanchaqninmi. Chay levaduraqa hornopa ninanpi tukuchisqa karqa, imaynachus Kachamuy Rimaymanta Angelpa qullana ninanwan rikuchisqa kasqan hina. Isaías, iskay chunka qanchisniyuq kapítulonpi, huk rimanakuyta reqsichin, chaymi 9/11-manta qallarin, payqa sutichan “inti lloqsimuypa wayra p’unchay” nispa. Chay qillqasqa yachachinmi rimanakuywanraq Israelpa huchankuna pampachakunku nispata. “Rimanakuy” nisqaqa cheqaq qhipa para willakuywan, tukuy wakin llulla qhipa para willakuykunawanmi tinkuchisqa kachkan. Huk willakuyqa “nina” nispam kachkan, hinaspa “nina”qa Kachamuy Rimaymanta Angelpa llamp’uqchaypaq, ch’uyanchaypaq, hinaspa qichuypaq apaykachasqanmi. Qhipa para willakuymanta rimanakuyqa Domingo leyta churasqa pachapi hoqarisqa Pentecostéspa ñawpaq rurun trigopa haywakusqanmantam levadurata qichun. Pachak tawa chunka tawa waranqakunaqa Pentecostéspa ñawpaq rurun trigopa haywakusqanmi kanku; paykunaqa Atipan Hispa yawarninpa chaninchasqanrayku, hinaspa paykunaq willakuyninkupa ch’uya kawsachisqanrayku, atipanku; imaraykuchus Simiqa ch’uya kawsachiqmi, ichaqa chayta ruwanraq maypachachus simiqa huk willakuy hina apachisqa kachkan chaypim. Willakuypa rikuchikuyninqa pachak tawa chunka tawa waranqakunata kawsachin; llulla qhipa para willakuypa rikuchikuynintaq wañuyta rurun.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Paykunaqa atipaykurqanku Corderopa yawarninwan, hinaspa testimoniunkupa siminwan; mana munakurqankuchu kawsayninkuta wañuykama. Apocalipsis 12:11.
The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.
Pachak tawa chunka tawa waranqa runakunaqa Cristota qatiykunku atipaypi, pay atipasqan hinata, proféticamenteqa Cristota qatiykusqankurayku.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Kaykunan warmiwan mana qellichasqa karqankuchu; paykunaqa virgenkuna kanku. Kaykunan Corderota qatinkutaq maymanpas risaqtin. Kaykunan runakunapuramanta rantisqa karqanku, Diospaq hinallataq Corderopaq ñawpaq rurunkuna kaspa. Apocalipsis 14:4.
Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.
Kaypi, Apocalipsis chunka tawaq qanchisniyuq tawa versículopi, pachak tawa chunka tawa waranqa runakunaqa “ñawpaq rurukunam” nisqawan reqsichisqa kanku. Hinallataq “virgenkunam” nisqawan reqsichisqa kanku, chaymantaq Diospa qespichiq qillqasqan yachachiwanchis Mateo iskay chunka pichqapi chunka virgenkunamanta rimayqa adventista llaqtapa experiencianta rikuchisqanta. Manam “virgenkuna”lla kanchu, aswanpas manam “warmiwan qhellichasqa” kankuchu, imaraykuchus chay pruebay hinaspa t’aqay ruwaymi, mayqenchus pachak tawa chunka tawa waranqata paqarichirqan, huk sut’i sapanchayta paqarichirqan pachak tawa chunka tawa waranqa runakunapaq hinallataq “llapa” llulla religionesmanta. “Kaykunaqa” Corderota qatinku maymanchus pay rishan chayman, hinaspa ñawpaq ruru haywarikuq hinaqa Cristota qatinqanku wañuyninpi, pampasqa kayninpi, hinaspa kawsarimuyninpi.
In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.
Apocalipsis chunka hukniyuq kapítulupi, chunka hukniyuq versículopi, iskay testigokuna, señalta hina hoqarisqa kananpaq, ñawpaqta wañuchisqakanku; chaymantataq kimsa p’unchaw kuskanmanta qhepaman, Cristo hina, ñawpaq rurukuna ofrendata hina kawsarimuchisqakanku. Chay ñawpaq rurukuna ofrenda, mayqinchus Cristo karqa hinallataq kani, pactopa yawarnin hich’asqa kayta uqllarqan, Laodicea experienciayuq qhapaqkama tukusqakunata rantispa qispichinapaq. Huk versículollapi, (versículo tawayuqpi), tukuy kay pisilla resumen, pachak tawa chunka tawayuq waranqa runakunawan tupaq ima sutinchaykuna proféticakuna k’anchaymanta rikch’akusqakuna, churakusqa kachkan. Chayqa Apocalipsis 144 nisqapi churakusqa kachkan Palmoni-pa makinwan, musphay yupaychaqpa. Iskaychasqa kasqa Qelqapi qhipa para historiata rikuchin, hinaspa qhipa paraqa maypipas haykapipas Consolador Diospa llaqtanman ichhakuq kananmi.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.
¡Ancha sumaqmi orqokunapi alli willakuy apaqpa chakin! Paymi jawka kayta willakun, alli willakuykunata apamun, qespichikuyta willakun; Siontataq nin: Diosniykiqa kamachinmi. Qhawariqniykikunaqa kunkankuta oqarinqaku; kuska kunkawan takinqaku, imaraykuchus uyapura rikunqaku, Señorqa Sionta kutichimuspanku. Kusikuywan lloqsiychis, kuska takiychis, Jerusalén llaqtaq ch'usaq chiqninkuna; Señorqa llaqtanta sonqocharqanmi, Jerusalénta rantispa qespichirqanmi. Señorqa llapa nacionkunapa ñawpaqenpi santu brazonta qalarichirqanmi; hinaspa kay pachapa tukuy kuchunkunaqa Diosninchikpa qespichikuyninta rikunqaku. Ripuychis, ripuychis, chaymanta lloqsiychis, ama map'a imatapas llamk'aychischu; paypa chawpinmanta lloqsiychis; Señorpa waqaychanankunata apaqkuna, ch'uya kaychis. Isaías 52:7–11.
Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”
Sion H6726qa kikillanmi H6725wan, chaymi nin “rikuchikuq kaypa yuyaynin; hatun yuyarichiq utaq pushaq sayachisqa rumikama: – señas, sutichasqa, ñanrikuchiq.” Sionqa pachak tawa chunka tawa waranqakunapa estandartenpa unanchaqninmi, chay pasajepitaq ñam qepa para chaskisqaña kashanku, imaraykuchus ñam allin willakuy samaymanta willaspa rikuchisqaña kashanku. Chay rasgoman hinallataq sut’inchakuqmi paykuna “ñawi ñawipi” rikunku, chayqa Pentecostéspi disipulukunata rikuchin, imaraykuchus Pentecostés manaraq chayamuchkaptin chunka p’unchawkuna hukllachasqa pacha kasqanta rikuchin. Señorqa “hath”, nisqaman hina, (ñawpaq pacha rurasqanta rikuchispa) ñam kimsa imakunata rurasqa allin willakuy apaqkunapaq. Payqa “llaqtanta sonqocharqan,” “Jerusalén-ta rantirparqan” hinaspa “llapa nacionkunapa ñawinpim santo makinta q’alata rikuchirqan.”
He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”
Payqaqa llaqtanta “sonqocharqan” 9/11 p’unchaypi, chaywan qallarispa huk pruebapa rurayninta Malakías qelqapi kimsa kaq capítulo nisqaman hina, chaymi tukukunqa domingo kamachiypi, ñawpaq ruruchakuy ofrendakunapa unanchaqninwan oqarispa, imaynachus rikuchisqa kachkan “llapa suyu runakunapa ñawpaqenpi santo makinta q’alata rikuchispa” nisqawan. Payqa sonqochan, rantin kutichin hinaspa oqarin pachak tawa chunka tawa waranqa runakunata. 9/11 p’unchaypi sonqochan hinaspa qallarin ch’uyanchay rurayninta, maypichus llaqtanta rantin kutichin, chaymanta oqarin paykunata huk unanchaq hina; ichaqa Malakías nisqanman hina, “Judá hinaspa Jerusalénpa ofrendantan kusisqa kanqa” “ñawpa p’unchaykunapi hina.”
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Paymi tiyaykunqa quri-qillqanta q’umichiq hina, qillqanta ch’uyaq hina; Levípa churinkunatapas ch’uyanchanqa, quri hina, qillqa hina q’umichispa, chaymanta Señorman chanin kaypi haywarinankupaq. Chaymanta Judápa Jerusalénpa haywarisqanku Señorpaq kusikuy kananqa, ñawpa p’unchaykunapi hina, ñawpaq watakunapi hina. Malaquías 3:3, 4.
We will bring our considerations of “how long” to a conclusion in the next article.
Qatiq qelqaypi tukuchasunchis “haykaqkama” nisqapa hawan yuyaykunaq rimananchista.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Paypa akllanqan maqinpi kachkan, hinaspan erañanta sumaqta picharinqa, trigonta waqaychanaman huñunqa.’ Mateo 3:12. Kayqa huk pichay pacha karqan. Cheqaq kay simikunawanmi q’ipaqa trigomanta rakisqa karqan. Huch’uychakuyman mana chaskiq, kikinkuta cheqanpaq hap’iq, kay pachata ancha munaspa, llamp’u kawsayta chaskiyta mana munasqanrayku, achkha runakunaqa Jesusmanta kutirirqanku. Kunanpas achkha runakunaqa chayllatataq ruwachkanku. Kunan p’unchaypas almaskunaqa Capernaúm sinagogapi chay disipulokuna imayna pruebachasqa kasqankuman hina pruebachasqaraqmi kachkanku. Cheqaq kay sunquman chayachisqa kaptin, paykunaqa rikunku kawsayninku Diospa munayninwan mana tupaq kasqanta. Paykunapi tukuyhinantin huk llimp’i tikraypa munasqanta rikunku; ichaqa mana munankuchu kikinta saqespa llamk’anata apayta. Chayrayku huchankuna rikuchisqa kaptin phiñasqaña kanku. Piñasqasqa rispankutaq, disipulokuna Jesusmanta ripusqankuman hina, rimaspanku: ‘Kay rimayqa sasa rimaymi; ¿pitaq uyariyta atinman?’” El Deseado de Todas las Gentes, 392.