In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.
Ñawpaq qillqasqakunapa huk iskay-kimsa qillqakunapi, The Desire of Ages nisqamanta chay pasajeta churaykurqanchik, maypichus Cristo uvapa chakranmanta rimay yachachiyta qhawarichirqan qillqakuywan ch’aqwaykuq judío runakunaman. Uvapa chakramanta taki rimayqa Moisespa, hinallataq Corderopa takinmi; chay takita pachak tawa chunka tawa waranqa runakuna takinku, chaymanta yachachiynin willawanchikmi profecíapi “taki” nisqaqa “kawsasqa experiencia”-ta sut’inchasqanta. Pachak tawa chunka tawa waranqa runakunaqa Corderota qatinku maymanpas pay risaqman hina, chayrayku Cristopaq Moisespaqpas kawsasqan experiencia hina kikinta purinqaku. Cristo, ñawpaq Israelpa profetizaq historianninpaj omega kaspa, Moisestaq ñawpaq Israelpa profetizaq historianninpaj alpha kaspa, iskayninku parallel pacha-kunapi kawsarqanku, maypichus ñawpaq pacto llaqta saqesqa karqan, musuq pacto llaqta akllasqataq karqan. Pachak tawa chunka tawa waranqa runakunaqa Moisespa, Corderopaqpas takinta takinku, chay historiata experiencia-hina kawsaspanku, maypichus ñawpaq pacto llaqta saqesqa kachkan—chaykamataq Señorqa tukuypaq qhepa pacto llaqtanwan pactoman haykun.
Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.
Profecíapi rikcharisqanman hina, Cristoqa kay rikch’achiyta willarishaqtin, Pentecostés punchawpi Pedroqa mana allin rimaywan qhaparikuq judiokunata rimapayasqanwan tupaykun. Qhipa sasachakuypi, Jesúsqa kay rikch’achiyta mana allin rimaywan qhaparikuq judiokunaman willarisqanqa, uvas chakraq takiyninta Efraínpa machasqakunaman takiqkunata rikch’an. Pedroqa Pentecostéspi chaylla takiyta qhawachin, ichaqa Joelpa tono-ninpi takispa. Uvas chakraq takiyninqa ñawpaq pacto llaqtapa takinmi, chay pachallapi t’aqwasqa kaspa, musuq pacto llaqtataq Señorwan kasarakusqanmanta. Pantasqa sipaskuna, mana hunt’asqa suyasqankurayku qhipariy pachaman yaykuspa, kasarakuyta suyasqankum; hinallataq hunt’asqa tukuyninqa kanman huk pachak tawa chunka tawa waranqaqa sellasqa kayninta suyasqankum.
The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”
Joel qillqaqa qallarin ñawpaq kaq chunka hukniyuq kapitulonpi Diospa uvas chakran vino upyaqkunawan, sinchi upyanakunata upyaqkunawan tukusqa kasqanta willan; paykunapa siminkunamanta “musuq vinupas” qichusqa karqan. Chaymanta, Jesús judiokunata willaspa, paykunapa qhapaq kaynin qechusqa kananta, hinaspa cheqaq rurukunata uvas chakrapa hurquq huk ayllu yapuq runakunaman qusqa kananta, huk ratulla Jesús hukmanyarqan, templopi esquina rumi, saqisqa karqan chayta rimarispa, ichaqa umalliq rumi tukunanpaq churasqa kasqanta nispa. Qallariyninmi tukukuyninpi kutimunan karqan, chay cheqaq kay sut’inchasqa kaptinqa, “musphaypaq” hina rikuchisqa kachkan.
The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.
Diospa Siminpi “ñawpaq rimay kamachiy” yachachiwan, Joelqa uva chakra tukusqa kasqanta ñawpaqta rimarisqanrayku, chaymi paypa willakuyninpa hatun ñawpaq puntoqa kan. Joel sapallanchu, tukuy hatun profetakunapas qallarinku paykunaq willakuyninkuta Israelpa huchankunatawan chinkasqa kasqanta rimarispa.
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.
Isaias iskay chunka pusaqniyuqpiqa, “asikuywan rimak runakuna kamachiq” “Jerusalén” llaqtapiqa rikuchisqa kanku “Efraínpa machasqa runankuna” hina, chaymanta “hatunchakuypa coronan” hina. “Corona” kamachiyta, pusayta rikuchin; “hatunchakuy” satánicu caracterniyuq kayta 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.
Machaqakunaqa tupachisqa kanku puchuqman (“residuo” nisqaman), paykunaqa Diospa “kuryunan” kanankupaq ancha hatun k’anchayniyuq, imaraykuchus qhipa para tiempopi Señorqa sayarichin paypa “hatun k’anchayniyuq qhapaq suyunta”, hina imayna payqa chacatapi sayarichirqan “graciapa qhapaq suyunta”, chaywan rikuchisqa kasqanman hina. Chacatapi graciapa qhapaq suyunqa rikuchin domingo kamachikuypi k’anchaypa qhapaq suyuta.
The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”
Qhepa paraq tamya qallari 9/11 p’unchaypi, maypachachus pachak tawa chunka tawa waranqa runakuna sellasqa kaynin qallariq, kawsakqakunapa juicio nispapas chayllapi qallariq. Sellasqa kay pacha ukhupi, Santo Espíritu paqhchayqa 9/11 p’unchaypi qallariq, imaynatachus Jesús samayninwan wak t’aqllakuna umachirqan hina. Chayqa cimientonmi; Santo Espíritu paqhchaytaq Chawpi Tuta Qapariypi capstone nisqaqa. “Marvelous” nisqaqa espiritupa paqhchaynin pacha-muyunta unanchan, “9/11manta Domingo kamachiykama.”
The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.
“Corona” nisqaq parallel, ichaqa ch’ulla hukninpa contrarion simbolismonwan, kamachiyta rikuchiq hina, sut’inchasqa kachkan Isaías iskay chunka pusaqniyuq willakuypi, maypichus Jerusalén llaqtata kamachiq machasqakuna pasasqa kanku, hinaspataq Diospa iglesianpa kamachiq kaynin qusqasqa kachkan puchuqkunaman. Kayqa uvas chakrapa parábolanta rikuchin. Machaqpa coronan qichusqa kachkan, hinaspataq pachak tawa chunka tawa waranqakunaqa chay coronam kanku, mayqinchus Cristopa qhapaq suyunta rikuchin. Isaíasqa chay kikillan chiqaq kayta yachachin iskay chunka iskayniyuq capítulo pi, maypichus Sebna karu llaqtaman wikch’usqa kachkan, hinaspataq Eliakimwan rantisqa. Ichaqa Efraínpa machasqakuna kaptinpas, utaq iskay chunka iskayniyuq capítulo pi Sebna kaptinpas, iskayninkuqam Diospa ñawpaq pacto llaqtanpa kamachiq kaynin pasasqa kasqanta rikuchinku.
Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.
Zacaríasqa reqsichin Triunfal Yaykuyta, mayqinchus Chawpi Tuta Qapariypas kanki, hinaspa qhepanpi hamuq versículokunapas Isaíaswan tinkunku Diospa llaqtanta coronata hina reqsichispa.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.
Siónpa ususin, anchata kusikuy; Jerusalénpa ususin, qapariy: qhawariy, Qhapaqniyki hamusunki qanman: payqa chaninmi, salvaciónniyoqmi; llamp’u sonqoyoq, asnon patapi tiyaspam, huk malta asnochallapa wawampa patapim hamun. Hinallataq Efraínmanta carrétata chinkachisaq, Jerusalénmantataq caballo-ta; guerrapa flechana arcontapas chinkachisqa kanqa: paymi mana judío nacionkunaman sonqochayta rimarinqa; kamachikuynintaq lamar qochamanta huk lamar qochakama kanqa, mayumantataq kay pachapa tukukuyninkamakama.
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.
Qampis, qanpaqqa hina, rimanakuykiq yawarninrayku, yaku mana kaq t’ukumanmanta watasqaykikunata kacharimurqani.
Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.
Kutiriychispa sayaq pakarina-man kutimuychik, suyayniyuq watasqa runakuna. Kunan p’unchaymi willaykikichis: iskay kuti kutichisqaykita. Judáta noqapaq k’umuykachispa, arconta Efraínwan hunt’aspa, wawqiykikunata, Sion, oqarichisqani wawqiykikunapaq contranpi, Grecia, hinaspa qamta rurasaq sinchi runapa espadannina.
And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.
Hinaspanmi Señorqa paykunapa hawanpi rikurinqa, hinaspanmi flechanchis illapahina lluqsinqa; hinaspanmi Señor Diosqa trompetata pukllanqa, hinaspanmi uray suyu muyup wayrakunawan rinqa. Tukuy atiyniyuq Señorqa paykunata amachanqa; paykunataq mikhunqaku, hinaspan huarac’a rumiwan atipanqaku; upyanqaku, vinowan hina qaparinqaku; tasunkunahina hunt’asqa kanqaku, altarpa k’uchunkunahina. Chay p’unchaypin Señor Diosninkuqa paykunata salvinqa llaqtanpa ovejankuna hina; paykunaqa coronapa ruminkunahina kanqaku, hallp’anpi unanchahina oqarisqa. ¡Anchatapuni hatunmi allin kaynin, anchatapuni hatunmi sumaq kaynin! Trigom qharimallkukunata kusichinqa, musuq vinotaq sipaskunata. Zacarías 9:9–17.
Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.
Chunkaq chunka hukniyuq versículopi (9/11) nin: “Qampaqpas, rimayniykipa yawarninrayku, yakuyoq mana kaq t’oqomanta presoykikunata qespichirqani.” Cristoqa achka runakunawan huk semanapaq rimayta takyachirqan, chay semanataq bautizakusqanwan qallarikurqan. Kimsa wata kuskanmanta Cristoqa runakunapa chawpinpi purirqan, chay kimsa wata kuskan tukukuynin pachapitaq Cristoqa Zacaríaspa willakusqanta hunt’arqan, Mesíaspa Jerusalénman atipayninta yaykuyta reqsispa. Chawpi Tuta Qapariyqa huk pacha qallarichirqan, chaymi Cristopa wañuyninman, pampasqa kayninman, hinaspa kawsarimuyninman pusarqan. Cristopa bautizakuyninqa wañuyninta, pampasqa kayninta, hinaspa kawsarimuyninta rikuchin; chayrayku kimsa wata kuskayuq pachapa qallariyninwan tukukuyninqa kikinmi kanku.
Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.
Cristopa bautizasqanqa 9/11 nisqata rikch’achin, hinaspa 9/11 nisqaqqa huk pacha qallariyninta señalan, chay pachaqa domingo kamachikuypi tukukun. 9/11 nisqapi qhipa tamya ch’iqchisqa hina qallarin, domingo kamachikuypitaq mana tupuyniyuqta jich’asqa kan, imaynachus Cristoqa discípulonkuna pataman Pentecostéspi jich’ay hatun ruway manaraq chayamuchkaptin ñawpaqta huk wallqalla tamya sut’ukunata samayninwan pukun hinaspa chaywan rikch’achisqan hina.
Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”
Zacarías 9:11qa 9/11wan hina allin tupachkan, hinallataq Chawpi Tuta Qapariymanpas, chaymi Domingo kamachiyman pusamun. 9/11piqa Laodicea willakuyqa chayamurqan kunan pacha cheqaq kaq hina, imaynachus 1856 watapi hinaspa 1888 watapipas chayamurqan hina. Laodicea willakuyqa qusqanmi wañusqa kasqankuta mana yachaq runakunaman. Paykunaqa “t’oqo” ukhupim kachkanku, mana qhepa para willakuyniyuq, t’oqonkuqa mana unuyniyuq kaptin. Sichus Laodicea sonqonkunapi takayta kutichinman karqan chayllaña, Señorqa paykunata t’oqomanta oqarinqa, imaraykuchus prueba pacha wisq’akunan kama Domingo kamachipiqa paykunaqa “suyayniyuq preso” kachkanku.
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.
Qampaqapas, qanpa rimanakuykiq yawarninraykuqa, yakumannaq t’uqumanta watasqaykikunata cacharimuni. Kutirikuychik sinchi amparayman, suyayniyoq prisionerokuna; kunan p’unchaymi willayki: iskay kutita kutichisqaykita. Zacarías 9:11, 12.
9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.
9/11-qa kallpacharqan 1989 watapi chayamurqa chay willakuyta. Chay willakuyqa kinsa kaq angelpa willakuyninmi, ichaqa Milleritakunaq allinchay hatariyninpa nisqankuna ukupi hinallataq rurasqankuna ukupiqa, 1989 watapiqa ñawpaq kaq angelpa chayamusqanmi rikuchikurqa. Ñawpaq kaq angelpa willakuyninqa kallpachakurqa 11 agosto 1840 p’unchawpi, Islammanta huk qelqasqa willakuy hunt’akusqanrayku; chaymi reqsichin 1989 watapi kinsa kaq angelpa chayamusqanqa kallpachakusqanta, Islammanta huk qelqasqa willakuy hunt’akusqanrayku.
When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.
Islampa willakuynin qispisqanqa 11 agosto 1840 p’unchawpi takyachisqa kaptin, chay hinallataq Apocalipsis chunka kaq angel uraykamurqan; chayqa rikuchirqanmi Apocalipsis chunka pusaqniyuq kaq angelpa uraykamuyninta 9/11 p’unchawpi. Ñawpaq angelpa kallpachasqa kaynin 1840 watapi, iskay kaq angelpa kallpachasqa kaynintaq 1844 watapi, iskayninkuqa kimsay kaq angelpa kallpachasqa kayninta 9/11 p’unchawpi rikuchinku. 18 julio 2020 p’unchawqa iskay kaq angelpa chayamuynin karqan, imaynachus rikuchisqa karqan Milleritakunaq ñawpaq llaquykuyñinku 19 abril 1844 p’unchawpi, chay hinata. Millerita historiapi ñawpaq angelpa, iskay kaq angelpa kallpachasqa kayninkuq iskaynin historiankuna, hinallataq 9/11 p’unchawpi kimsay kaq angelpa kallpachasqa kayninpa historiantaq, qawachiqkuna kanku Chawpi Tuta Qapariy willakuypa kallpachasqa kayninpaq, mayqan willakuytaq julio 2023 killapi chayamurqan.
The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.
Sellaypa pacha qallarin 9/11-pi, tukukunataq Domingo kamachikuywan. Qallarin Cristo waqsimusqanwan qhipa paraq aswan pisilla sut’u phuyukunata, tukukunataq Pentecostéspi nina qallunkuna apasqan huk willakuywan kay pachaman. Pedroqa Pentecostésta reqsichirqan Joelpa hunt’akusqan hina. Chayqa cheqaq kasqanrayku sayachin Cristopa waqsimusqampas Joelpa hunt’akusqan kasqanta, imaraykuchus Pentecostés pachaqqa sut’i qallariyniyuq, sut’i tukukuyniyuqpas, chaymi rikuchin alphaqa omega hinallataq kasqanta. Cristopa kawsarimusqan p’unchay cebadapa ñawpaq rurun ofrenda rurasqa karqan, pichqa chunka p’unchaykunamanta qhipamantaq Pentecostéspi trigopa ñawpaq rurun ofrenda hoqarisqa karqan. 9/11qa rikch’achin Chawpi Tuta Qapariyta, mayqenchus chayamun Domingo kamachikuyman manaraq chayaspa, hinaspa chayman pusaspa. Zacarías 9:9 nisqapa hunt’asqa lliw kaynin, Chawpi Tuta Qapariypa rikch’aynin hina, Julio 2023 qhepamanmi kachkan.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Siónpa ususin, anchatapuni kusikuy; Jerusalénpa ususin, qapariy: qhawariy, Qhapaqniyki hamusunki qankama: payqa chaninnaqmi, salvacionniyoqmi; llamp’u sonqoyoq, asnota sillakuspa, hinaspa malta asnucha, asnopa wawanta sillakuspa. Zacarías 9:9.
So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.
Chaymi Zacaríasqa Isaíaspa rikuchisqanwan rimanakuytaqmi, Diospa llaqtantinqa huk corona kasqanta; ichaqa paymi yaparparin, coronataq estandartepas kasqanta, kayta qillqaspa: “paykunaqa coronapa ruminhinam kanqaku, hallp’an patapi estandarte hina oqarisqa”; hinallataq Zacaríasqa, Joelpa “trigo” nisqanmanta, “musuq vinomanta” nisqanmanta kusikuywan tinkichisqanman kutichin, kaynata nispa: “trigoqa wayna qharikunata kusichinqa, musuq vinotaq sipas warmikunata.” Kayna yuyaykuspa, iskay chunka pusaqniyuq kapítulopi Efraínpa machasqakunamanta qillqasqata qhawarispa, reparaychis kayqa chay bíblico kapítulom kasqanta, maypichus “samarikuy” hinallataq “musuq kallpachakuy” sutichasqa kachkan. Kayqa Qelqasqakunapi qhepa parachamanta rimaykunamanta huk hatun pasajem, chayrayku kay Efraínpa machasqakunaqa Joelpa rimashqan machaqkunawan kikillanmi kanan.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …
¡Ay, Efraínpa machasqa runankunapa hatun tukuy coronanrayku, paykunapa sumaq k’anchaynin chinkaq t’ikahina kasqanrayku, vinowan atipasqa runakunapa wirahochhaq pampa qechwakunapa umanpi kashan! Qhawariy, Señormi huk kallpasapa, atiyniyuq runata kapun, granizopa wayra-para hinata, chinkachiq para-wayra hinata, atiyniyuq unu mayukunapa llump’aq unuynin hina, makinwan hallp’aman wikch’unqa. Efraínpa machasqa runankunapa hatun tukuy coronan sarusqa kanqa; wirahochhaq pampa qechwapa umanpi kaq sumaq k’anchaynintaq chinkaq t’ikahina kanqa, ruphay pacha manaraq chayamuchkaptin ñawpaq puquq ruruhina; qhawaqnin qhawarispa, makimpiraq kachkaptin, usqhaylla mikhun. Chay p’unchaypi Sapa Kamachiq Señorqa llaqtanpa puchuqninpaq hatun k’anchaypa corona, sumaq kaypa umachuku kanqa; taripaypi tiyaykuqpaq taripay yuyayniyuq espiritu kanqa, punkukama maqanakuyta kutichiqkunapaq kallpa kanqa. Ichaqa paykunapas vinorayku pantarqanku, sinchi upyanawan ñanmantapas lluqsirqanku; sacerdotepas, profetapas sinchi upyanawan pantarqanku, vinowan millp’usqa kanku, sinchi upyanawan ñanmantapas lluqsirqanku; rikuykunapi pantanku, taripaypipas urmanakunku. Tukuy mesakunaqa q’añu aysaywan millay k’itiywan hunt’asqa kanku, chaymi mana mayqin cheqapas ch’uya kanchu. …
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Sayk'uchkuychis, hinaspa admirakuychis; waqyaychis, hinaspa waqyaychis: machasqakuna kanku, ichaqa mana vinowanchu; takimunaku, ichaqa mana sinchi upyanawanchu. Señorqa qankunaman jich'asqa puñuy espíritu-ta churamusunki, hinaspa ñawiykichista wisq'arqan: profetakunata, kamachiqniykichiskunata, rikuy atiqkunataqa pakarqan. Llapa rikuyqa qankunapaq tukurqan sellosqa libropi qillqasqa simikunahinam, chayta yachaq runaman quspanku, nispa: “Kayta ñawiriy, ama hina kaptinqa,” nispa; paytaq nin: “Mana atiniychu; sellosqasqa kashanrayku.” Hinaspa libroqa mana yachaq runamanpas qusqa kashan, nispa: “Kayta ñawiriy, ama hina kaptinqa,” nispa; paytaq nin: “Mana yachaqchu kani.”
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.
Chayrayku Señorqa nirqan: Kay runakunaqa simillankuwanmi qayllayamunku ñuqaman, hinaspa llimp’inkuwanmi yupaychawanku, ichaqa sonqonkutaqa karumanmi anchuchinku ñuqamanta, hinaspa ñuqata manchakuyñinkuqa runakunapa kamachisqan yachachiyllam: chayrayku, qhawariychis, kay runakuna ukhupiqa huk musphay atipana ruwasqata ruwasaq, arí, huk musphay atipana ruwasqatawan huk admiraypaq señalta; yachaqninkupa yachayninqa chinkapunqa, sut’i yuyayniyoq runankupa entiendenqanpas pakasqa kanqa. Ay paykunaman, pichkapi kaspa yuyayninkuta Señor-manta pakayta maskaqkunaman, ruwasqankupas tutapi kachkan, hinaspa nin: “Pitaq qhawawanchik? pitaq reqsiwanchik?” Cheqaqtapuni imakunata t’ikraspa qhipaman churayniykichikqa mikhuna rurana allpallaman hina yupaychasqa kanqa: ichaqa ruwasqachu ruraqninmanta ninmanchu: “Mana paychu ruwarqan ñuqata”? utaq camarichisqa imaqa camarichiqninmanta ninmanchu: “Mana hamut’aqchu karqan”? Isaías 28:1–8; 29:9–16.
The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:
Señorqa huk «musphay ruwayta» ruwanqa Efraínpa machasqankunapurapi, yachayninkuta hinaspa entiendenankuta qichuspa, iskaynin kaqkunata, mayqenkunachus tupaq willakuy kichasqa kaptin yachaypa yapakuyninta entiendenawan tinkisqa. Yachaqkunaqa entiendenmi. “Musphay ruway” nisqapa huknin rakinmi Judá ayllupa León kicharisqan yachayta Efraínpa machasqankunapa yuyayninkumanta qichuy. Yachaqkunata hinaspa mana allinkunata rakiyqa Señorpa “musphay ruwayninqa” hukninmi. Chayqa wiñay allin willakuymi. Cristoqa sasachakuq Judío runakunata uvas chakra-manta rikch’akuyninwan pusarispa, chayhinataq paykikuna kikin juzgamientonkuta rimachispa hap’isqan qhepaman, Salmo 118-manta huk tapuyta tapurqa:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Ruwasqakunaqa mana chaskisqan rumiqa esquinaq umalliq rumin tukusqa. Kayqa Señorpa rurasqanmi; ñawinchiskunapaq admirakuypaqmi. Kaymi Señorpa rurasqan p’unchayqa; chaypi kusikusun, aswan kusisqas kanchis. Salmos 118:22–24.
The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”
Señorqa “musphayllapa ruwayta, mancharina musphaytawan” rurayta munan Efraínpa machasqakunapa hawanpi, chaymi cheqaq kayta reqsiy atiyninkuta qichunanpaq kasqa. “Esquinapa umallin rumi”qa musphayllapa kashan chaykunapa ñawinqa, paykunaqa Joelpa “musuq vinon”niyoqkuna kashaqtin.
The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.
Machasqakunakqa mana ñawiriyta atinku sellasqa librota, kamachiqkunata “yachaqkuna” nisqa hina rikuchiptinpas, llaqtamasinkunata “mana yachaqkuna” nisqa hina rikuchiptinpas. Mana atikunachu machasqakuna allinta entiendenankupaq Qelqakunaq profetayuq testimonionta, “sellasqa libro” nisqa hina rikuchisqa kaqtin. Machasqakunataq iskay kutita reqsichisqa kanku “ñanmanta lluqsisqa” kasqankuta. Hukmanta yapamanta kayqa qelqasqa kachkan Isaías iskay chunka pusaqniyuqpi, qhipa paraq allin reqsisqa Qelqap pasajenpi, maypichus Isaías sut’inchan “samarikuyta chaymanta kawsarichiyta” machasqakuna mana uyariyta munasqankuta. “Samarikuy chaymanta kawsarichiy”qa huk willakuymi, imaraykuchus uyarisqa kayta atin.
That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.
Chay machasqa kayqa machaqkunataqa Jeremíaspa “ñawpaq ñankunamanta” karuncharqan, chay “ñan”mantataq purinapaq, hinaspa qhipa para tarinapaq; Jeremíasqa chayta “samay” hina rikuchin. Efraínpa machaqninkunaq qhipa para willakuyta qichusqankuqa Diospa Siminpi sut’i yachachisqa asunto kashan. Paykunaqa machasqañam, imaraykuchus mana munarqankuchu kutimuyta qallariy pacha historiama, chaymi qhawananchispaq kamachikuq rikch’ayninta qun, pachak tawa chunka tawa waranqa runakunaq historiantaq chay hina kasqanrayku, chaymi qhipa paraq historianninqa.
The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.
Efraín machasqakunaman rurasqa “admirable obra”qa qhepa para jich’amuy tiempopin hunt’akusun. Qhepa para tiempopin huk pruebayuq willakuy iskay clase yupaychakuqkunata paqarichin; chayqa rikuchisqa kachkan “vinowan” mayqintachus upyanku chaywan. Mana allin runakunaqa mana munarqankuchu profecía aplicacionninkuta sagrado historiapa líneasninpi sayachiyta; Isaías iskay chunka pusajniyuqpi nisqa “línea sobre línea” metodología-ta llamk’achiqkunaqa “vino mosoqta” upyanku. Mana allin runakunapa machasqa kayninqa rikurin profecíata mana entiendenankupi; paykunapa qhawaq ñawsa kayninqa paqarirqan mana munasqankumanta, qallariyniyuq ñawpaq ñankunaman kutiyta mana munasqankumanta. Jesúsqa qhapaq simiwan kutichirqan sasachakuq judiokunata, tapuspa: ¿manachu hayk’aqpas ñawirqankichik chay rumiqa mana chaskisqa kaspa, esquina umalliqninman tukusqanmanta?
The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.
Rumi esquina umalliq umalliq patanpi tikrasqa rumika yuyachin, profetiko chiqaq kay, cimiento utaq esquina patanpi churakuna, patan hawanpi churakuna rumipi iskay kutita rikurichisqanta. Alfa rumika omega rumipas kachkan. Ñiqin profetiko kamachiy, mayqinchus “huk siq’imanta huk siq’iman” nisqa ruway yachayninta sayachin, hap’in, (chaymi qhepa tamyaqpa ruway yachaynin), chaymi kay: imapas qallariyninqa tukukuyninta rikuchin. Millerita kuyuypi ñiqin profetiko kamachiyqa “huk p’unchaw huk watapaq” nisqa kamachiy karqan; chayqa Apocalipsis chunka qelqamanta angel uraykamusqanwan takyachisqa karqan. Pachak tawa chunka tawa waranqa runakunaq kuyukuyninpi ñiqin profetiko kamachiyqa kaymi: qallariyqa tukukuyninta rikuchin; chayqa Apocalipsis chunka pusaj qelqamanta angel uraykamusqanwan takyachisqa karqan.
God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”
Diospa profétic Simiqa ancha sut’inchaywanmi qhawachin qhipa parawan tupaq ruwanakuykunapi ima ima imakuna kasqanta. Chay cheqaqkunamanta hukninmi kay: Efraínpa machasqakunaqa manam atinkuchu qhipa parata reqsiyta, chaytataq judíokuna Pedrota nirqanku yachaqninkuna machasqa kasqankuta yuyarispa. Ruwanapa allin nisqan kamachiyqa chiqanta qhawachisqam Alpha y Omega hina kuti kutim Diospa Siminpi; ichaqa Simiqa paykunapaq sellasqam karqa. Chay kamachiy, profecíapa hatun kamachikuynin, hinallataq qhipa paramanta willakuyqa wakin santu temasmi, huk profétic historiapa siq’inpi, chayqa “huk musphay atipanakuy” nisqahina rikuchisqa.
Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.
Yapamanta kutin Tukuq llaqtakunaq Señorpa simin chayamuwarqa, nispa: Kayhinatan Tukuq llaqtakunaq Señor nin: Sionpaqmi ancha sinchi celo nisqawan celochakurqani, paypaqmi ancha hatun phiñakuyniywan celochakurqani. Kayhinatan Señor nin: Sionmanmi kutimuni, Jerusalénpa chawpinpin tiyasaj; hinaspan Jerusalén sutichasqa kanqa cheqaq kaypa llaqta nispa; Tukuq llaqtakunaq Señorpa urqunpas santo urqu nisqa kanqa. Kayhinatan Tukuq llaqtakunaq Señor nin: Jerusalénpa callesninkunapin yapamanta machu qharikuna, machu warmikuna tiyasaqku, sapankankutaq ancha machuyasqanrayku tukrunkuta makinpi hap’isqa. Llaqtapa callesninkunataq qhari wawakunawan warmi wawakunawan hunt’asqa kanqa, chay callesninkunapin pukllaq.
Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.
Kay hinataqmi Señornin tukuy atiyniyuq llaqtakunapaq: Sichus kay p’unchaykunapi kay llaqtapa puchuqninkunapa ñawinkupi musphachiq hina kaspa rikurin, ¿ñuqaq ñawinkupipas musphachiqchu kanman? nispa nin Señornin tukuy atiyniyuq llaqtakunapaq. Kay hinataqmi Señornin tukuy atiyniyuq llaqtakunapaq: Qhawariychik, ñoqaqa llaqtayta salvasaq inti lluqsimuy suyumanta, inti yaykuy suyumantawan; chaymanta kutichimuspa, Jerusalén llaqtapa chawpinpi tiyachisaq; paykunaqa llaqtaymi kanqaku, ñoqataq cheqaq kaypi, chanin kaypipas Diosninku kasaq. Kay hinataqmi Señornin tukuy atiyniyuq llaqtakunapaq: Kallpachakuchun makiykichik, kay p’unchaykunapi kay simikunata uyariqkuna, profetakunapa siminmanta, pikunaq siminpas karqan chay p’unchaypi, mayp’acha Señornin tukuy atiyniyuq llaqtakunapa wasinpa cimienton churakurqan, templo hatarichisqa kananpaq. Chay p’unchaykunamanta ñawpaqtaqa mana karqanchu runapaq jornalpas, uywapaq jornalpas; mana samaychu karqan lluqsiqpaq ni yaykuqpaq ñak’ariy rayku; imaraykuchus llapa runakunata, sapaqninpa runa masinwan tinkuchirqani awqanakunankupaq. Ichaqa kunanqa manan kay llaqtapa puchuqninkunawan ñawpaq p’unchaykunapi hinachu kasaq, nispa nin Señornin tukuy atiyniyuq llaqtakunapaq. Zacarías 8:1–11.
Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Zacarías nin: “Makiykikunata kallpachakuychik, kay p’unchaykunapi kay simikunata uyariqkuna, profetakunap siminmanta, Señor de los ejércitospa wasinpa cimienton churakusqa p’unchaypi kaqkuna, templon hatarichisqa kananpaq.” Diospa llaqtanta kallpachaqa cimiento-manta willakuymi, chaymi umalliq rumiman tukunku. Chay willakuymi kayta nin: Millerita historiami kutimun pachak tawa chunka tawayoq waranqantinpa historiapi.
Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.
Cristo tapunmi: “Kay p’unchaykunapi kay llaqtapa puchuqnin runakunap ñawinkunapi musphayninpaq hina kaptinqa, ¿ñuqa ñawikunaypipas hinallataqchu musphayninpaq kanman?” Chay tapuymi sut’ichin Diospa “musphay ruwayninqa” nisqa profético pacha, mayqintachus llapa profetakuna rimanku; ichaqa hinallataqmi reqsichin haykaq pachapichus ciento cuarenta y cuatro milpa Laodicea kuyuyñin tikran Filadelfia kuyuyñinman. Chayqa kikin pachallataqmi sellasqa kanku, hinaspa kikin pachallataqmi kuyuyqa maqanakuypi kaqmanta atipaqman tikran; chayllapitaq kay runa huñunapi divinidadwan humanidadta huñuy ruwa tukukuqman chayan, santuario cheqaqtapuni pichasqa kaptin. Kayqa versículokunapi reqsikunman, paypa “musphay ruwayninqa” nisqawan rikuchisqa profético historiapi chay ruwayqa Diospa ñawinkunapi, puchuqpa ñawinkunapipas musphayninpaqmi; ñawi ñawimanqa hukllaypa unanchanmi. Kaypi rikuchisqa hukllayqa rimashan Diospa llaqtanpa sellasqa kayninta, Corderota maymanpas rishanman hina qatiqkunapaq, paykunaqa chayayman chayasqaña, huchalliyta hinaspa Cristopa karakterninta pantaywan rikuchiytaqa aswan wañuyta munanku.
Micah identifies the foundational history of ancient Israel as “marvelous things.”
Miqueasqa ñawpaq Israel ñaqpa hatun willakuy historianta “musphay ruwaykunamanta” sutinchan.
According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.
Egiptu hallp’amanta lluqsimuyniyki p’unchaykunaman hinaqa, admirakuypaq kaqkunatam payman rikuchisaq. Miqueas 7:15.
The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.
“Admirable rurasqakuna” nisqaqa cimientopi historiami, “admirable” nisqaña kashan imaraykuchus chay cimientopi historia tukukuy historiapi yapamanta kutimun, capstonewan rikuchisqa. “Admirable rurasqakuna” nisqaqa chay historiami, esquina rumimanta qallarispa “cap stone” nisqawan tukukuq. Paypa “admirable rurasqankuna”qa Moisespa historiapi rikurirqan, hinaspataq Cristopa historiapi yapamanta rikurirqan. Moisesqa esquina rumim karqan, Cristotaq cap stone karqan. Profeciapiqa Moisesqa alpha, Cristotaq omega.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.
“Moisesmanta qallarispa, Bibliapa willakuy historiapa cheqniyuq Alpha kasqanmantapacha, Cristoqa llapan Qellqasqa kawsaykunapi kikinmanta ima nisqankunata sut’incharqan.” The Desire of Ages, 797.
Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.
Moisés yachachirqan, hinaspa Pedroqa Pentecostés p’unchaypi Moiséspa siminkunata llamk’achispanmi reqsichirqan Moisésqa Cristota unanchasqanta.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Ichaqa Diosqa llapa profetankunapa siminwan ñawpaqmantapuni rikuchisqanmi, Cristoq ñak’arinanpaq kasqanta; chaytan hinata hunt’achirqan. Chayrayku arrepinti-kuychik, kutirikuychikpas, huchaykichej chinkachisqa kananpaq, Señorpa qayllanmanta samaykuna hamuqti; hinaspan qankunaman kachamunqa Jesucristo-ta, mayqinchus ñawpaqmantaraq qankunaman willasqa karqa. Paytan hanaq pacha jap’inan tiyan llapa imakunapa kutichisqa kanankama, mayqintachus Dios rimarqan llapa santon profetankunapa siminwan kay pachaq qallariyninmanta pacha. Moisésqa cheqaqtapuni ñawpaq taytakunata nirqan: Señor Diosniykichejqa qankunapa wawqe masiykichej ukhupimanta hoqarimunqa huk profetata noqaman rikch’akuqta; paytaraq uyariychik llapa imapipas nisqankama jina. Hinaspan pasaranqa, sapa alma, mayqinchus mana chay profetata uyariyta munanqachu, runakunamanta cheqaqtapuni chinkachisqa kanqa. Arí, Samuelmanta qallarispa qhepamanta hamuq llapa profetakunapas, mayqenchus rimarqanku, kay p’unchaykunamantañataq willarqanku. Hechos 3:18–24.
Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.
Moisés alfa hina, Cristotaq omega hina kasqanta, Pedroq iskay kaq testigun Moisesmanta Pentecostéspi taqyasqa qochaykuypi sut’ichirqan; chayta ruwaspanmi Pedroqa sinchita rimarin hinaspa reqsichin, qhepa paraq willakuyninpa huk hatun rakiyqa (hinaspa chaymanta hatarichisqa churanakuypas) “alfa y omega” nisqa profético kamachiy kasqanta. Chay kamachiyqa pachak tawa chunka tawayoq waranqa runakunaq tinkuyninmi, imaynachus Millerita historiapi wata/p’unchaw kamachiy kasqa hina. “Alfa y omega” kamachiyqa “cimientosqa umalliq rumi tukunan” kamachiymi, “Moiséswan Corderowan” kamachiykunam; chayraykun, inspiración nisqanwanmi reqsichisqa kachkan viñaq takiypi huk versículo hina, chay takitaqmi Moisespa Corderopaqwan takiyninpas.
The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.
Imaymana qallariyninpas tukukuyninpas imayna rikuchisqa kachkan sapaq proféticapi siq’ikunaq nisqankunapi, chayqa Diospa “musphay ruwayninkuna” hunt’asqan historiata rikuchin; hinaspa “musphay ruwaykuna”pa unanchaqnin imata niykan chayta reqsispam paqarimun chay k’anchayqa huk Laodiceata Philadelphia-man tukuchin, chayhinapi rumi hina tukuspa huk templo ruwakuchkapi churakun, imaynatachus Millerita templo 46 watakunapi ruwasqa karqan 22 de octubre, 1844 p’unchaykama, chay p’unchaypi Señor usqhaylla templonman hamurqan.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.
Sichus Señor allin k’uyakuq kasqanta mallikusqaykichikqa. Payman hamuspá, kawsaq rumihinaman hina, runakunaqa cheqnisqa, ichaqa Diospa akllasqan, ancha chanin kasqanman hina, qankunapas, kawsaq rumi hina, huk espiritu wasiman hatarichisqa kankichik, ch’uyaychasqa sacerdotekunapa ayllunta hina, Jesucristo rayku Diosman allin chaskisqa espiritu sacrificiokunata haywanaykichikpaq. Chayraykun Qellqasqapipas nin: “Qhawariy, Sionpi churani huk allin esquina rumi, akllasqa, ancha chanin; paypi iñiqtaq manan p’enqachisqachu kanqa.” Chaymi qankuna iñiqkunapaqqa payqa ancha chanin; ichaqa mana kasukuqkunapaqqa, “wasi ruwaqkuna cheqnisqan rumiqa, chaymi tukurqan esquina umalliq rumi”, hinallataq “mitk’achikuypaq rumi, urmachiq qaqa” nisqa; simita mana kasukuspa chaypi mitk’achikunku; chaypaqmi churakusqaraq karqanku. Ichaqa qankunaqa akllasqa miraymi kankichik, reypa sacerdotekunam, ch’uyaychasqa naciónmi, Diospaq sapalla llaqtam; chay hinaqa tutayamanta musphaykuy k’anchayninman qayasushuqniykichikpa alabayninkunata rikuchinaykichikpaq. Ñawpaq p’unchawkunapiqa manam llaqtachu karkankichik, kunanqa Diospa llaqtanñam kankichik; mana khuyapayakusqachu karkankichik, kunanqa ichaqa khuyapayakuyta chaskirqankichikña. 1 Pedro 2:3–10.
To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.
Paypa musphay k’anchayninman qayasqa kayqa ima pachapi chay qayasqa ruwasqa kasqanta reqsichin; 1888 watapa ñan rikuchiqninmi, mayqinchus musyasqa qhelqaywan churakusqa hina Moisespa alfa historiapi Corahpa hatarikuynin qhepa p’unchaykunaman apamusqa kaspa 9/11wan tinkuchisqa kachkan, maypachachus Laodiceapa willakuynin kinsa kaq angelwan chayamun musyasqa qhelqayman hina. Profeciapi Laodiceayuqkunaqa “ñawsa” nisqakuna kanku, chayqa yana tutapi kasqankuta ninmi; yana tutamanta lluqsiypaq qayakuymi qallarin Laodiceapa willakuynin 1856, 1888 hinallataq 9/11pi chayamuchkaptin. 9/11pi “yana tutamanta lluqsiypaq qayakuy” manan Revelación chunka pusaqniyuq angelpa k’anchayninta entiendenapaqlla qayakuychu karqa, aswanpas uyariqtaqa Diospa “musphay rurasqankuna” hunt’asqa tukuyta tarinankupaq kikin historiankaman qayaymi karqa.
It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.
Qhipa kimsa chunka watakunapi kutin-kutin rikuchisqa kashanmi, “wiñay evangeliopa” profético nisqa sut’ichayninqa huk historiami, maypichus huk profética cheqa-kay kicharisqa kaspa qallarin kimsa patapi pruebaykuna ruwanata, chay kimsa pruebakunapim iskay sapaq distinción nisqakuna kashan. Ñawpaq iskay pruebaqa kinsaqa pruebasqamanta hukniraqmi kayninkupi, imaraykuchus kinsa kaqqa huk litmus prueba hinam, mayqinchus rikuchin ñawpaq kaqtawan iskay kaq pruebakunata atipanaykita. Huknin distinción wiñay evangeliopaqa kaymi: qatiq pruebanweqpi chayaykuyta atinaykipaqa, kunan kaq pruebayta atipayki tiyan hamuq pruebaywan llamk’anaykipaq.
The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.
“Rurasqa musphay llamk’aykunaq” historianninqa hinallataq “wiñay allin willakuy” tukukuyninman chayanan historiapashmi, imaraykuchus ñawpaq angelpa willasqan taripay horasqa, hinallataq wiñay allin willakuy nisqa riqsichisqa, hunt’asqa tukukuyninta tarin 9/11-manta qallarispa. Taripaymanta mancharichisqa kay Milleritakunapaq karqan 1844 watapa octubre killapa 22 p’unchawnin, chunka sipaskunamanta rimaypi punku wisq’akusqan p’unchaw, chaymi rikch’achin domingo kamachiyta, maypachachus punku yapamanta wisq’akun chunka sipaskunamanta rimaypi. 9/11qa willakun Diospa ruray taripayninpa horasqan domingo kamachiypi qallarinanmantam, hinallataqmi Milleritakuna willarqanku tapuy taripaypa horasqan 1844 watapa octubre killapa 22 p’unchawninpi qallarisqanmantapas.
From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”
9/11-manta domingo kamachiykamaqa huk pacha kasqanmi, chaymi rikuchisqa kashan “Diospa admirakuy llaqtachasqan rurayninkuna” hina; hinallataq cimiento rumiman hinalla, chaymi tukun “esquinapa uman”man; hinallataq “Pentecostés pacha” hina; hinallataq “Habacuc iskay kaq capitulon” hina; hinallataq “pachak tawa chunka tawa waranqa sellasqa kaqkunapa sellakuy pachan” hina; hinallataq “bestiapa imagenninpa prueban pachan” hina; hinallataq “wiñay evangelio” hina; hinallataq “1840-manta 1844-kama sagradu historiata” hina; hinallataq “Apocalipsis chunka kaq capitulopa historianta” hina; hinallataq “Cristopa bautismonmanta wañuyninkama historiata” hina.
The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.
Paypa bautisakusqanpi fractal hina rikuchisqa ñawpaq willakuyqa qallarichirqan 2520 p’unchaykunapa pachasqanta, chaymi cruzpi tukukapun. Cristopa bautisakusqanqa wañuyninta, pampasqa kasqanta, hinaspa kawsarimuyninta rikuchirqan, chaykunataq cheqaqtapuni hunt’akapurqan 1260 p’unchaykunapa tukukuyninpi.
When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”
Cristopa bautizasqanpi Santo Espíritu uraykamusqanqa Apocalipsis chunka pusaj qanchisniyuqpa angelnin 9/11 p’unchaypi uraykamusqanta rikch’achirqan. Waranqa iskay pachak soqta chunka profétic p’unchaykuna qhipaman, bautizowan unanchasqa ruwaykunaqa cheqaqtapuni cruzpi hunt’akorganku. Bautizomanta cruzkama historiapiqa alpha nisqa simbólic historia kan, chaymi pacha tukukuyninpi cheqaqtapuni hunt’akun. Alpha historiapas omega historiapas llapan tukuy historiapa fractalninkuna kanku. Bautizomanta cruzkama historiaqa “Diospa musphay ruwayninkuna” nisqam, chay historiataqmi “Cristopa bautizon” nisqawanpas rikuchisqa, hinallataq paypa cheqaq “wañuynin, pampasqan, kawsarimuyninwan”pas, chayraykutaq “ñawpaq Israelpa Puka Qochapi bautizonwan”pas, hinallataq “Noépa historiankupi pusaq alma-kunapa bautizonwan”pas rikuchisqa. Kay llapan pacha-kunaqa paypa “musphay ruwayninkunapa” historianta rikuchinku.
When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?
Pusaq yupayman kawsarimusqapa unanchaqnin hina rimakuspaqa, arka ukupi kaq chay pusaq alma-kunañam pusaq yupaymanta ñawpaq kaq rimayqa unanchaq hina; hinaspa ñawpaq kaq rimaypa kamachisqanman hina, llapa profetiko sut’imanchaqkunaqa chay ñawpaq rimaypim kachkan. Chay pusaq alma-kunaqa machu allpamanta musuq allpaman rishanku, ¿manachu chayqa?
Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.
Chay pusaq almakunaqa para pacha tiemputa kawsarirqanku, ichaqa llapaqmi paraqpa waqyakuy willakuyninta mana chaskiqkunaqa wañurqanku, ¿awri? Chay “8” almákuna, musuq allpaman rinqaku, hinaspa siq’isqa kanku mana chaskisqa waqyakuy willakuypa historiwan, wisq’asqa punkuwan, parawan, musuq allpawanpas, huk dispensional tikrayta pasarku machu pacha kay pachamanta musuq pachaman.
The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”
Pachakuna p’itiy llamk’achiyta rikuchiq, pusaq alma-kuna, chay huk pachak tawa chunka tawa waranqa kasqankuta, Laodiceamanta Philadelphia-man tikraymi; chayqa hinallataq trigowan qura-kunawan huñusqa maqanakuy iglesiamanta, ñawpaq ruruy trigollamanta ruwaq, atipaq iglesia-man tikraymi, chay ñawpaq ruruy haywayta huk unancha hayway hina oqarisqa, llapa kay pachaq runakuna rikunanpaq, wayraq yaku-kunapi sapallan barcota qhawarisqaman rikch’akuq hina. Chay runakunaqa qanchismanta kaq pusaqmi; arca chimpaypa willakuyninpas, Puka Qocha chimpaypa willakuyninpas, iskayninku Paypa “admirable works” nisqanpa rikuchikuyninkunam.
Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.
Chay alma-kunaqa kawsarichisqa karqanku Apocalipsis 11:11 nisqapa hunt’akusqanman hina. Paykunaqa Diospa rimanakuywan huñusqa llaqtanmi kanku, taytanku Abrahamwan rikuchisqa, paymi rimanakuypa unanchanta circuncisión nisqawan apaq karqa, pusaq p’unchawpi ruwakunanpaq.
All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.
Tukuy kay siq’ikunaqa kikillan pacha tiempo-ta sut’inchanku, chay tiempoqa 9/11-pa cimientosninkunamanta qallarin, hinaspa domingo leyman tukukun. 9/11qa cimiento rumim, domingo leynataq warkuna rumim. Jerusalén llaqtata Nehemíaswan Ezrawan kaq p’unchawkunapi wakmanta sayarichisqan historiapiqa, cimientoqa ñawpaq decreto-pa historiannimpi hunt’asqa karqa, hinaspa templotaq kikinmanta tukusqa karqa kimsañiqin decreto manaraq chayamushaqtin. Millerita historiapiqa cimientosninku sayarichisqa karqa 1842 watapa mayo killapi, 1843 gráfico lloqsichisqa kaptin. Millerita temploqa suqta chunka suqniyuq wata sayarichisqa kananpaq karqa, 1798 watamanta 1844 watakama. 1844 watapa octubre 22 p’unchaw manaraq chayamushaqtinmi Millerita templo tukusqa karqa, warkuna ruminqa Chawpi Tuta Qapariy karqa. Chawpi Tuta Qapariy 1844 watapa octubre 22 p’unchawpi tukukuptinqa, alfa hina 457 a.C.-pa kimsañiqin decretoqa 1844-pa omega-ninpi tupasqa karqa. 457 a.C. hina alfa 2300 watakunapaq, 1844 hina omega. Iskayñinkuqa huk nivelpiqa kikillanmi, imaraykuchus decreto otaq ángelpas iskayninku willakuymi kanku, hinaspa iskayninku domingo leytam rikch’achinku, maypichus huk decreto kanqa hinaspa kimsañiqin angelpa willakuynin hatun qapariman wiñanqa.
From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”
457 a.C. watamanta 408 a.C. watakama, tawa chunka isqunniyuq watakunaqa Danielpa nisqanman hina reqsisqa karqan judíokunaq tiempo-ninpaq, maypichus tukuchinqaku hatarichiyta: “calleqa hukmanta ruwasqa kanqa, perqapas, sasachakuypi pacha-kunapi hina.”
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Yachaycháy, hinaspataq unanchaypas, Jerusalenta kutichinapaq hinaspa hatarichinapaq kamachiy lluqsimusqanmantapacha Mesías Kamachiqkama qanchis semanas kanqa, hinaspa soqta chunka iskayniyuq semanaspas; ñanmi wakmanta hatarichisqa kanqa, pirqapas, sasachakuy pachaspi hina. Daniel 9:25.
457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.
457 a.C. hinallataq 1844 watapas 2300 watakunaq profecianpaq alfa omegata hina kanku. Iskayllankupas domingo kamachiyta rikch’achinku, imaraykuchus alfa omegata hina kikinmi kanku, hinaspa 1844 watapi llakikuyqa yachachiyninwan cruzpi llakikuywan tupachisqa kachkan. Sichus 1844 wata cruzta rikch’achin, arí, chayhinataqmi, chayqa alfa masinnaqninpas (457 a.C.) chayllatataqmi rikch’achin. 1844 watamanta 1863 watakama kimsa kaq angelpa pruebanan ruwayta rikuchin. Chay pruebanakuy ruwayqa tawa chunka isqun watakunawanmi rikuchisqa kachkan, kimsa kaq decreto ukhupi, domingo kamachiy decreto ukhupi, hinaspa ñanta perqatawan tukuchiy, sasachakuy pacha ukhupi ruwakusqanwan.
457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.
457 a. C.manta 408 a. C.kamaqaqaqa, 2300 watakunapa alpha historianninqa, 1844manta 1863kama omega historianta rikuchin. Chay iskay historiakunaqa, Domingo kamachiypi sellasqa ña kashqankumanta pacha runapa probationnin wichq’akunankama, pachak tawa chunka tawa waranqa runakunapa historianta rikuchinku. Pachak tawa chunka tawa waranqa runakunapa ruwanasninqa, qhari warmikunata “ñawpa ñankunaman” kutichimuymi; chaytaq Isaiyaspa nisqanman hina ñawpa thuñisqa chiqankunata yapamanta hatarichiywan unanchasqa kachkan, Jeremiasñataq qhepa tamya willakuyman pushaq ñan kasqanta reqsichin. “Pirqa”qa Diospa leyinmi, chayta pachak tawa chunka tawa waranqa runakuna tukuy pachaman huk unanchahina qawarichinqaku. Kayqa Islampa kimsañiqin ay payakuypi sasachakuypi ruwasqa kanqa, imaraykuchus Islammi nacionkunata phiñachin. Ruwanaqa, sasachakuykunapas, Miguel sayariqkama hinallataqmi purinqa.
So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.
Chayqa hina, suti rikunki chayqa, 457 a.C.manta 408 a.C.kama huk willakuy pacha karqan, kimsa kaq kamachiywan qallarispa, hinaspataq rikuchirqan huk willakuy pacha, 1844 watapi qallarisqa, kimsa kaq angelpa chayamuyninwan, hinaspa 1863 watapi tukukuqta; chaymanta rikunki paykunapa t’inkisqan 2300 watayuq willakuywan, qallariq maytu hina utaq tukuy maytu hina, paykunata reqsichisqan alpha hinawan omega hinawan, huknin hukninwan tupachisqa. Nehemiaspa sasachakuy pacha-kunaqa rikuchinmi chay sasachakuy pachata, Guerra Civil nisqa manaraq chayamunankama hinaspa chaypi kachkaptinpas. Chay tawa chunka isqun watayuq pacha alpha historiapiqa sayarichinmi chay chunka isqun watayuq pachata omega historiapi. Chay chunka isqun watayuq pachaqa hinallataqmi sayarichisqa karqan chay chunka isqun watakunawan, Isaiaspa soqta chunka pichqa watayuq willakuyninpa qallariyninpi.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Siria suyup umanqa Damascomi, Damasco suyup umanqa Rezínmi; chaymanta soqta chunka pichqa watakunapi Efraín llaqtataqa pakisqa kanqa, amaña huk llaqta kananpaq. Isaías 7:8.
Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.
Isaiasmi kay willakuyta churarqan 742 BC watapi, hinaspa 19 wata qhipaman, 723 BC watapi, hanaq llaqtakunaq qhapaq suyun apasqa karqan prisionman 2520 watakunapaq, 1798 watapi tukukuq. Chay 19 watakuna 742 BCmanta 723 BCkama tinkun 1844 watamanta 1863 watakama 19 watakunawan, imaraykuchus ñawpaq 19 watakuna kay willakuypa alfa-ninmi, qhipa 19 watakunataq omega-ninmi. Chay 19 watakunaq historiapi, millay qhapaq Ahazta Isaias rimapayarqan qhipa paraq willakuyninwan, versículo pusaqpi “qanchis kuti” nisqa willakuyman rikuchisqa hina. Ahaz chay willakuyta mana chaskirqanchu, hinallataq 1863 watapi Laodicea Millerita Adventismupas mana chaskirqanchu.
During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.
Chay pacha ukhupi, Ahazpa hatun sacerdote Asiriaman rirqa, hinaspa chaypa pagan templonpa rurasqan rikch’ayninta kutichimurqa, Ahaztaq Diospa templonpa kanchampi chayta rurasqankuta kamachirqa. Kay siq’iqa kikinchasqa kachkan mana kasukuq profetapa willakuyninwan, payqa mana kutimunan karqa Judáman chayamunan ñanllanta, ichaqa kutimurqa hinaspa llulla hinaspa q’otiyuq profetawan pantachisqa karqa; kayqa rikuchin kutiyta apostatikuq Protestantismopa metodología-ninman, pakaypaq Milleritakunapa “qanchis kuti” nisqamanta yachayta, allin reqsisqa hunt’akuypi, allqupa kikin q’echqesqanman kutiyta hina.
This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”
Kaymiqa ruwakusqa karqa hanaq reinowan uray reinowan chawpinpi guerra civil qallariqtin, chayhinaqa Estados Unidos suyupi Guerra Civil nisqapa rikchayninta qawachispa, maypachachus 19 watapa pacha kutichisqa karqa. 742 a. C. manta 723 a. C. kamaqa 1844 watamanta 1863 watakama 19 watapa pachanta rikuchin, chaymi domingo kamachiy manta gracia puchukaykama pachata rikuchin. 9/11 mantapacha domingo kamachiykama historiqa Estados Unidos suyupi bestiapa imagennan pruebaypa historiannim, chaytaq domingo kamachiy qallariypi pacha llapallan pachapi bestiapa imagennan pruebaypi iskay kutinchasqa kachkan. Chayrayku, 19 watapa pachakuna, mayqinkunachus domingo kamachiy manta gracia puchukaykama rikuchin, chayllataq 9/11 mantapacha domingo kamachiykama historiatapas rikuchin, chayqa Paypa “admirable ruwayninkuna”pa historiannim.
We will continue in the next article.
Qhipa qillqapiqa ñawpaqmanmi purisunchik.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.
Hinaspan Señorpa simin chayamuwarqan, nispa: Runa churiy, ¿ima rimaymi chayqa Israel allpapi qankichikpa ukhupi, kaynata nispa: “P'unchaykuna unaychakun, llapa rikuykunapas manan imapas kanchu”? Chayrayku paykunata niy: Kayhinatan Señor Dios nin: Kay rimayta tukuchisqaymi, manataqmi Israelpiqa aswanpas rimay hina apaykachanqachu; ichaqa paykunata niy: P'unchaykunaqa qayllañan kachkan, llapa rikuykunapa hunt'akuyninpas. Israelpa wasin ukhupin mana kanqachu aswanpas yanqa rikuy, nitaq llullakuq watuq simi. Noqan Señor kani; rimasaqmi, rimasqay simitaq hunt'akunqami; manan aswanqa unaychasqañachu kanqa; qankunapa p'unchayninkupi, awqanakuy wasi, simita rimasaq, hinaspataq hunt'achisaq, nin Señor Dios.
Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Yapamanta Señorpa simin hamuwarqan ñoqaman, nispan: Runa churiy, qhawariy, Israelpa wasinmanta runakuna ninakuqmi: “Kay rikuy rikusqanqa achka p’unchaykunapaqraqmi, karu tiempokunamantataqmi pay willakuyta rimashan”, nispa. Chayrayku paykunaman niy: Kayhinan nin Señor Dios: Manan mayqen simiykunapas astawan unaychasqachu kanqa; aswanpas rimarisqay simiqa hunt’asqan kanqa, nin Señor Dios. Ezequiel 12:21–28.