And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Qanchis kaq sellota kicharisqanman hina, hanaq pachapi upallay karqa kuskan hora hina. Chaymantataq rikurqani Diospa ñawpaqenpi sayaq qanchis angelkunata; paykunamanmi qanchis trompetakuna qosqa karqa. Hinaspataq huknin angel hamuspa altarpa qayllanpi sayarqa, qori sahumadorniyoq; hinaspataq askha inciensota payman qorqaku, llapa santospa mañakusqankunawan kuska haywananpaq, trono ñawpaqpi kaq qori altar hawanman. Inciensopa qosñinmi, santospa mañakusqankunawan kuska, angelpa makinmanta Diospa ñawpaqenman wicharirqa. Hinaspataq angelqa sahumadorta hapispa, altarpa ninanwan huntachirqa, kay pachaman wijch’urqa; chaymi karqa rimaykuna, illapakuna, llipyaykuna, hallp’a kuyuy ima. Apocalipsis 8:1–5.
We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.
Hanaq p’unchawasiq llaqtanmanta hamuq santo ninapa t’uqyayninmanta rimashanchik, kay willakuy pacha ukhupi Estados Unidos ñawpaq hanaq pachatam mana santo ninata uraykachimunqa. Apocalipsis chunka kaq t’aqapi qanchis truynokuna ima nisqankuta riqsichisqa kaqmi sellasqa kanan karqa, prueba pacha wichq’aykukunankama qayllapi chayraq. Prueba pachaqa qanchis kaq sello kicharisqa kaptinpas, wichq’aykuy patapiña kasqanta rikuchisqa kachkan.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Hinaspan niwan: “Ama sellaychu kay qillqasqa willakuy profeciapa siminkunata; pachaqa qayllañam kachkan. Mana chaninnaq runaqa, mana chaninllapiña kachunraq; qhellisqa kaqpas, qhellisqallapiña kachunraq; chanin kaqpas, chaninllapiña kachunraq; ch’uya kaqpas, ch’uyallapiña kachunraq.” Apocalipsis 22:10, 11.
The opening of the seventh seal takes place as the seven angels prepare to sound.
Qanchis kaq sellota kichasqanqa kan, qanchis angelkuna waqaychanankupaq wakichikuchkaptin.
And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.
Qanchis angelkuna, qanchis cornëtayuqkuna, waqachinankupaq alistakurqanku. Apocalipsis 8:6.
When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.
Gracia tiempu tukukuptinqa, “mana pipas” “atiynachu yaykuyta temploman,” runakunapa huchankunamanta Cristopa mañakuynin tukukusqanrayku. Gracia tiempu tukukuptinmi, qanchis angelkuna kamachisqa kanku Diospa phiñakuyninpa copankunata jich’ariyta.
And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.
Hinaspa templota hunt’asqa karqa Diospa k’anchayninmanta, hinaspa atipayninmantawan; mana pipas yaykuyta atirqachu templo ukhuman, qanchis angelkunapa qanchis muchuykuna hunt’akunankama. Hinaspa uyarirqani templomanta hatun kunkata qanchis angelkunaman nispa: Riychis, hinaspa allpaman taqiychis Diospa phiñakuyninpa copankunata. Apocalipsis 15:8, 16:1.
There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.
Manam ni ima rikuchkanchu Apocalipsis qhelqapi isqonmanta chunka hukniyoq qhapaqkuna ukhuman, qanchis angelkuna qanchis trompetasta waqachiqkunaqa, qanchis qhepa onqoykunata jich’aq qanchis angelkunamanta huklaw kasqankuta. Aswanqa, qanchis trompetakuna nisqapi rikuchisqa taripanakunapa profético unanchasqankunaqa, chunka soqtayoq t’aqapi Diospa phiñakuyninpa qanchis viales nisqakunapa maypi kasqankuwan hinaspa ima ruwayninkuwanpas tupaychayta ruranku. Astawan chiqap sut’inchay hina, trompetakuna nisqapi taripanakunaqa chiqapta onqoykuna sutinwan sutichasqa kanku.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.
Chay runakuna, kay ñak’ariykunawan mana wañuchisqakunaqa, makinkupa rurasqankumantaqa manam wanakusqankuchu, supaykunata yupaychanankupaq, qoriq, qullqimanta, antaq, rumiq, kaspimanta ruradu ídolokunatapas; chaykunaqa manam rikuyta atinkuchu, nitaq uyarita, nitaq puriyta. Apocalipsis 9:20.
The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.
Paqallata qanchis sello kicharisqanmanta rimayqa munasqa churasqa kachkan gracia tiempo tukukuynin qayllapi kasqan contexto ukhupi. Qanchis selloqa iskay kaq testigo kachkan, ima “rimasqanta” qanchis trueno-kuna, chayta Juanpas hinallataq Pablopas qillqanankumanta hark’asqa karqanku.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.
Hinallata kacharisqa, imaynachus huk león qaparunman hina; hinaspan qapariptin, qanchis illapakunam rimariyninkuta rimarirqanku. Hinaspa qanchis illapakuna rimariyninkuta rimarimusqankumanta, ñoqaqa qillqayta qallariyta munarqani; chaymantataq hanaq pachamanta huk simita uyarirqani, nispa: “Qanchis illapakuna imatachus rimarirqanku, chaykunata wisq’ay; amataq qillqaychu,” nispa. Apocalipsis 10:3, 4.
What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.
Qanchis illapa qhichwaqkuna rimarisqantaqa sellasqa karqan, hinaspataq iskay chunka iskayniyuq qhapaqpi, Apocalipsis libropi sellasqa kashaq profecíaqa kichasqa kanan karqan; hinaspataq qanchisniyuq sello hina, probación tukukuytaña manaraq chayaspa ñawpaqta kichasqa kanan karqan.
Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.
Hermana White rimarinmi, qanchis illapakunapa “rimarisqanku” imatachus wichq’asqa kanan, chayqa Judá ayllumanta Leónpa rurasqan kikillantam kasqa, imaynatachus pay Danielta kamachirqan libronta wichq’ananpaq p’unchaykunapa tukukuynin kama. Danielpa hinallataq Apocalipsispa librunkunaqa hukllam libro kanku; Apocalipsispitaq Jesúsqa Judá ayllumanta León hinam rikuchisqa, qanchis sellokunawan sellasqa libruta kicharispa. Chayrayku Judá ayllumanta León kikinmi Danieltapas kamachirqan libronta wichq’ananpaq p’unchaykunapa tukukuynin kama. Judá ayllumanta Leónqa Paymi Siminta wichq’anpas kicharinpas, payqa Simi kasqanrayku.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Kay qanchis illapakunap rimarisqankuta qipaman, Juanman kamachikuy hamun, hina Danielmanpas huch’uy liwrumanta rimanakuspa: “Qanchis illapakunap rimarisqankuta sellay.” Seventh-day Adventist Bible Commentary, volumen 7, 971.
The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.
Danielmanta hinaspa Apocalipsismanta qillqakunapi ukhunpi rikuchisqanmi reqsichin: qanchis ñit’isqa sellota kicharisqanmantaqa iskay kaq testigom kachkan, imatachus qanchis trueno rimarisqan kicharisqanmanta. Danielpa qillqan kicharisqasqanpas, qanchis sellowan wisq’asqa qillqapa kicharisqasqanpas, reqsichinmi: may pachachus huk willakuy proféticota kicharinku chayqa, chaypi rikuchisqa cheqaqkunaqa ñawpaqman puriq, sapa kuti mast’ariq kasqanta. Chayraykun Danielpa qillqanqa yachay yapakuy hinam sut’inchan, Apocalipsispa qillñataq huk sellota hukmanta qhipaman hurquspa rikuchin.
It is a light that grows brighter and brighter unto the perfect day.
Chayqaqa huk punchawmi aswan-aswan llipyashan, hunt’asqa punchawkama.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Aswan allin runaq ñanmi k’anchariq achki hina, hunt’asqa punchawkama astawan astawan k’anchan. Proverbios 4:18.
When “truth” is unsealed, it is progressive.
“Cheqa kaq” kichasqa kaptin, wiñaypaqmi ñawpaqman purin.
“If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.
“Sichus ñawpaq runankunapaq Diospa allin kuyakuyninpi, huchachayninpi, yachachikuyninpi, hinallataq piñachikuyninpi ima rurayninkunata achka kuti yuyarichiyqa nisqapuni karqan chayqa, kikillantataq ancha allinmi ñuqanchikpas Paypa Siminpi qusqan chiqaqkunata qhawariy, — chiqaqkuna, mayqinchus kasukusqa kaptinqa, ñuqanchikta pisi yuyayman, umallikuyman, hinallataq Diosman kasukuyman pusanqa. Chiqaqwanmi santuqchasqa kayta tiyanchis. Diospa Siminqa sapa pachaqqa huklla chiqaqkunata rikuchin. Ñawpaq pachakunapi Diospa runankunawan rurayninkunaqa sumaqta qhawarisqa kanan tiyan. Chaykunamanta yachakuyta tiyan, mayqinkunatachus yachachinankupaq churakusqa kanku chaykunata. Ichaqa mana chayllapichu kusisqa samayta atisunman. Diosqa runankunata huk pasomanta huk pasoman pusashan. Chiqaqqa wiñaqmi. Chiqaqta munaywan maskhaq runaqa sapa kuti hanaq pachamanta k’anchayta chaskinqa. ¿Imataq chiqaqri? nispa tapukuyqa wiñaypaqmi tapukuyninchik kanan.” Signs of the Times, May 26, 1881.
At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.
2023 watapa qanchis kaq killapa tukukuyninpi, Jesucristopa Revelacionnin kicharisqa qallariyta.
As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.
Qanchis kaq sellota kicharisqanman hina, hinallataq qanchis truenuykunapa rimariyninkunaman hina, Jesucristopa Revelacionninqa, pruebapa puchukayninman qayllapi kicharisqa kachkan. Chayqa kikin willakuyta huk kimsañiq kaq testigotam qun, mayqinchus qanchis kaq sellopa hurqusqanwan, hinaspa qanchis truenuykunawan rikuchisqa kashan. Chay kimsa rikuchiykuna Apocalipsis libropi kashaspanku, kimsa testigokunam kanku, mayqinkunachus huñunakuspa Jesucristopa Revelacionninpa willakuyninta hunt’achinku. Kay kimsa testigokunapa kicharisqankuqaqa progresivom kachkan. Chaypa rurayninkunapas progresivom kachkan.
“Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.
“Diospa leyninman kasukuyqa santifikasiyñam. Achka runakunan kay ruwaymanta alma ukhupi pantasqa yuyaykunata hap’inku; ichaqa Jesusmi mañakurqa discípulonkuna cheqaq kayninta riksispa santifikasqa kanankupaq, hinaspan yaparirqa: ‘Qampa simiykiqa cheqaq kaymi’ (Juan 17:17). Santifikasiyqa mana huk ratulla usqhayllapi tukukuq ruwaychu, aswanpas wiñaymanta puriq ruwaymi, imaraykuchus kasukuyqa mana sayaqmi. Imaynan Satanásqa ñuqanchisman tentasionninkunata kallpachin chaykama, kikinta atipaypaq maqanakuyqa kutimanta kutin maqanasqa kanqa; ichaqa kasukuspa, cheqaq kayqa almata santifikanqa. Cheqaq kayman fiel kaqkunaqa, Cristopa allin ruwayninkuna rayku, llapa carácter pisi kallpankumanta atipanqaku, chay pisi kallpakunam kawsaypa tukuy imaymana muyuriyninkunaman paykunata tikrasqa karqa.” Faith and Works, 85.
The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.
Jesucristopa Revelacionnin entendeynin progresivomanta wiñariyninqa qallarirqan publicasqa kayta julio killapa tukukuyninpi, 2023 watapi. Chay pachapi publicasqa qallarikuq cheqaqkunata entiendenapaq procesonqa qallarirqan pisillamanta qhipaman julio 18, 2020 punchawmanta.
The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.
Cheqaqa qanchisñiqi sellopa kichasqa willakuyninpi reqsichisqa kaqqa Chawpi Tutan waqyasqapa señalta rimachkan. Chay Chawpi Tutan waqyasqa Milleritakunapa historiankupi cheqaqa astawan-aswan wiñaq kaqmi karqa, chaytaq Samuel Snowpa rurasqan historiata qhawaywan sut’inchasqa kanan atikun. Jesusqa kimsañiqi angelpa kuyuriyninta hukñiqi angelpa kuyuriyninwanmi rikuchin, payqa sapa kuti tukukuyninta qallariyninwanmi rikuchin.
The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.
Kuska cheqaqkuna tantakuspa Chaupi Tuta Qapariy willakuyta ruwaykunkuqa, Dios mayqin kasqanmanta hamuq yachaymi, hinallataq imayna Kasqan Paypa Siminpi rikuchisqa kasqanmanta yachaymi. Chay cheqaqkunapim kanan may sumaq sut’inchaywan ñawpa pacha rurasqa puriyta willakun, mayqintaq qhepa tukukuyninpi Chaupi Tuta Qapariy willakuyta willaqkuna hunt’ankaku. Qanchis truenuykunapa pakasqa historiaqa chay ñawpa pacha puriyta reqsichin. Qanchis ñiqin selluqa chay sut’i ñawpa pacha puriypa huk rak’inmi; ichaqa sut’inchasqanqa chay pacha qallariyninmanmi qhawarichisqa, maypachachus Chaupi Tuta Qapariy willakuy tukusqa kachkan chaymanta, chay hinapi pachaq tawa chunka tawa waranqa runakunapa sellakusqanku hunt’asqa kasqanta señalan. Qanchis ñiqin sellupa aswan-aswan qichusqa kayninqa qallarin Chaupi Tuta Qapariy willakuy hunt’ayninman chayaspa, imaynachus 1844 watapa rupay killakunapi Exeter camp meeting nisqapi rikuchisqa karqan hina. Kay qillqakunaqa qanpa sapaq invitaciónniykim Exeter camp meetingman hamunaykipaq kanku.
When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.
Qanchis kaq sello kichasqa kaptinmi, altar-manta nina allpaman wishch’uykusqa kan, hinaspataq kan “kunkaqkuna, illapakuykuna, lliphikuykuna, hinallataq huk hallp’a kuyuy.” Huk “kunka” trompetata reqsichin.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Sinchita qapariy, ama qhispichiychu; kunkaykita waqra hina hoqarispa, llaqtayman huchankuta rikuchiy, Jacobpa wasinmanta runakunamanpas huchankunata rikuchiy. Isaías 58:1.
The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.
Trompetapa rimaynin huk willakuyta reqsichin, chay willakuyqa hamuq taripaymanta waqaychan. Isaiyas Diospa llaqtanta kamachiptin rimayninkuta trompetahinata oqarichinankupaq, qaparispalla willakunankupaqmi kachkan. Chawpi Tuta Qapariy willakuyqa kichasqa kachkan inti pacha manaraq chayamuchkaptin, domingo kamachikuypa allpa kuyuy pacha ñawpaqta. Chawpi Tuta Qapariy willakuy, manaraq utqaylla hamuq domingo kamachikuy chayamuchkaptin kichasqa kaq, chaymi hatun qaparikuyman wiñan. Isaiyas “Qaparispalla” nispa rimaptin, kimsakaq angelpa hatun qapariyninwan huñusqa kaqta rikuchkan, chaymi iskay kaq rimay, Chawpi Tuta Qapariy willakuyman hukllawasqa. Hatun Chawpi Tuta Qapariy willakuyqa qanchis kaq trompetapa waqaychanmi, chaymi kinsa kaq ay. Diospa llaqtanqa allinta yachananku tiyan, chay trompeta willakuy waqyasqa kaptin, paykunaqa pruebanankupaq pacha tukukuypa qhipa pisi pachankunapiña kachkanku. Chayrayku Isaiyaspa kamachiyninqa pruebanankupaq pacha tukukuyta wakichikunapaq waqaychanmi, huk waqaychan, islammanta kinsa kaq ay trompetapa taripayninqa Estados Unidosman utqayllaña maqaykunanpaq, Diospa samana p’unchawninta mana chaskisqanrayku. Domingo kamachikuypi, Chawpi Tuta Qapariyqa, Apocalipsis chunka pusaqniyuq kapitulopi iskay “rimaykuna”manta ñawpaq kaq, hatun qapariyman wiñan, Diospa huk wawakunata, Babiloniapiraq kaqkunata, lluqsichispa waqyasqankama.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.
“Kay pachapi kaq cheqaq yachachiyqa, kinsa kaq angelpa willakuyninmi, sinchi qapariyniyuq simiwan willasqa kanan, chayqa astawan kallpayuqta rikuchispa, hatun qhipa pruebataman asuykushanchik hina.” The 1888 Materials, 710.
The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.
Kimsa kaq angelpa “sinchi willakuy” nisqapa “astawan atiynin yapakusqan” Sinaí orqopi rikuchisqa karqan, chaypi Chunka Kamachikuykuna Jehováp kikinmanta willasqa kaptin. Chay willakuypi waqrapa qapariynin astawan atiyniyoq tukurqan, orqo kuyuriptin hinaspa qosñiman tikrakuptin. Manchakuyqa anchata hatun karqan, chayhinaqa Moiséspas anchata chukchurqan. Chaymantan runakuna manchakuspa “kunka”nkuwan oqarirqanku, Diospa “kunkan” amaña uyarikuchun nispa mañakuspa.
And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.
Hinallata waqra qaparininpas, simikuna rimayninpas; chay rimayta uyariqkunaqa mañakurqanku amaña paykunamanqa rimapayasqa kananpaq: (imatachus kamachisqa karqa, chaytaqa manam muchuyta atirqankuchu, hinaspa uywallaña orqota llankhaykuptinpas rumiwan maqasqa kanqa, utaq llanthu tupuywan t’oqsirisqa kanqa: hinaspa rikuyqa anchata manchaymi karqa, chaymi Moises nerqa: Anchatam mancharini, chukchukyanipasmi.) Hebreos 12:19–21.
The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.
“Uyarisqa willakuyqpa” “rimaynin” “paykuna” “uyarisqanku” nisqaqa kimsa kaq angelpa uyariy willakuyninpa “rimayninta” reqsichin. Mancharisqa llakiywanmi kikin “rimayninkuwan” kutichirqanku. Domingo p’unchaw kamachiypi rimaykunapas qhapaqlla reqsichisqa kanku mana yuyayniyuq sipaskunawan, aceite-ta mañakuspa; yachaq sipaskunapa rimayninkutataq paykunata ninku sapa paykuna rantisqankuta rantiq rinankupaq. Runakunaq allinchasqa tiempun tukukuyninpi, “rimaykuna” chinkasqa kasqankuta reqsikunku kaqkunamanta, imaynachus domingo p’unchaw kamachiypi mana yuyayniyuq Adventista sipaskuna, qaqakuna urqukunapas paykunaman urmaykunankupaq waqyakunku. Domingo p’unchaw kamachiyqa Sinaí Orqopi kamachiy qosqawanmi unanchasqa kachkan.
“At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.
“Chay hatun admirakuy ricuchikuyninkunapi Diospa atiyninmanta chay solemneta p’unchawpi,—waqaychasqa trompetapa misterioson tononkuna astawan sinchita, astawan manchayta uyarispa, illapakunapa qapariyninkuna sapa orqopa ladonmanta kutichisqa hina, lliphlliq k’anchaykunapa lliphipiynin chay sinchi, solemneta urqu patakunata k’ancharichispa, hinallataq Sinai urqupa puntanpi, phuyupi, wayra q’osñipi, hinaspa thuru tutayaypi, Diospa k’anchaynin mikhuy nina hina kachkaspa,—kay Jehovápa kayninpa señalkunan rayku, Israelpa sonqonkuna manchakuymanta p’akisqa karqan, hinaspa llapa huñunakuq llaqtaqa ‘karullapi sayarqan.’ Moiséspas nirqan: ‘Ancha manchakuni, khatatataq kani.’ Chay maqanakuchkaq elementokunapa hawanmantaqa Jehovápa rimaynin uyarikurqan, paypa leyinpa chunka kamachikuyninkunata rimarispa.”
“As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.
“Diospa hatun espejonnin Israel runakunaman cheqaq kasqenkuta rikuchiptin, almasninku mancharisqa sinchita llumpayta atiparqanku. Diospa rimayninkunaq manchay atiynin khatatasaq cuerponkumanqa apariyta mana atisqankuman hina karqa. Moisesta mañakurqanku: ‘Qam rimariwayku, hinaspa uyarisqayku; ichaqa ama Diosqa noqaykuwan rimachunchu, mana chayqa wañusunchikmanmi.’ Diospa hatun cheqaq kay kamachiynin ñawpaqenkuman churakusqanrayku, huchaq millay kasqanta, hinallataq paykuna kikin huchayuq kasqankuta, ch’uya hinaspa santu Diospa ñawpaqenpi, mana hayk’aqpas ñawpaq hinaqa allinta reparakurqanku.” Signs of the Times, March 3, 1881.
When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.
Altar-manta nina ninaqa kay pachaman wisch’usqa kaptinqa, kan “rimaykuna, illapakuna, llipipikuna, chaymanta pachakuy.” “Illapa chaymanta llipipi” nisqakunaqa Diospa taripaykunaq unanchaqninmi kanku. Domingo p’unchaw kamachiypiqa, Estados Unidos llapantam hunt’achinqa paypa “hucha kasqan q’irunta,” hinaspa “naciónpa apostasianninqa, naciónpa thuñiyninwanmi qatipasqa kanqa.” “Hucha kasqan q’iruqa” tawa kaq miraypi hunt’aqmi tukuyninman chayan, kay pachapi uywa hina kaq iskay waqrankunaqa tawa miraykunata purispa aswan-aswan hatun rebeliónman wiñanrayku. Domingo p’unchaw kamachiyqa señalanmi maypichus Diospa taripaykuna, “illapakuna chaymanta llipipikuna” nisqawan unanchasqa, apachisqa kanku; chay taripaykunataqa tawa kaq miraymanmi apachinku.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Amorreo runakunamantaqa Señor nirqan: “Tawa miraypi kayman kutimunkaku, amorreo runakunapa huchankuq huntaqa manaraq hunt’akunchu” nispa. Kay llaqtaqa ídolo yupaychasqanrayku, chaymanta mana allin kawsayninkuraykupas sut’inchasqa karqan; ichaqa huchankupa qeruntaqa manaraq hunt’achkarqanchu, chayrayku Diosqa manam kamachirqanchu tukuy chinkachisqa kananpaq. Runakunaqa rikunan karqan Diospa atiynin sut’i hinata rikuchisqa kasqanta, mana imatapas excuseyta charinankupaq. Kuyapayakuq Kamaqninqa munarqan huchankuta muchuywan apayta tawa miraykama. Chaymantataq, allinman tikray mana rikukuptinqa, paypa taripayninkunaqa paykunaman uraykunan karqan.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.
Mana pantaymana chiqapmi tukuy mana tukukuq Kaqqa llapa nacionkunawan yupaychasqa cuentata qatiqraqmi. Paypa kuyakuyninwan kutirikuyman waqyakuqkuna qusqakaptin, kay cuenta kichasqallaraqmi qhiparinqa; ichaqa yupaykuna Diospa churasqan cierto cantidadman chayanankukama, chaypim Paypa piñakuyninpa ministerion qallarin. Cuenta wichq’asqanñam. Diospa paciencia tukukun. Manam paykuna rayku aswanqa kuyapayakuymanta mañakuy kanñachu. Testimonios, volumen 5, 208.
Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.
Hermana Whiteqa reqsichinmi domingo kamachiywan qallarisqa taripaykunata “Diospa chinkachiq taripayninkuna” nispa. Yachachinmi pisi yuyayniyuq Laodicea Adventistakunapaqqa ñam qhiparisqaña kasqanta, paykunaqa chawpi tutapi crisispaq wakichikuyta atisqaku, ichaqa mana munaspa qhespichikurqakuchu. Chay chinkachiq taripaykunapa pacha, pisi yuyayniyuq virgenkunapaqqa, “khuyapayakuy pacha” kanraqmi, cheqaq kayta manaraq uyarisqakunapaq.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.
“¡Ay, imaynatachus runakuna yachaykuman karqan watukusqankup pacha! Achkha runakunan kanmanraq mana kay pachaqaq allinchanapaq chiqaq willakuyta uyarisqakuq. Achkha runakunan kanmanraq pichus Diospa Espiritunwan maqanakusqa hina kachkan. Diospa chinkachiq taripaykunan pachaqa khuyapayakuypaq pachanmi kachkan, chaykunapaq mana hayk’aqpas chiqaq kaqta yachaypaq atiyta tarisqankukuna. Qhuyayllawanmi Señor paykunata qhawarinqa. Paypa khuyapayakuq sonqon kuyuchisqanmi; makinqapasraq mast’arasqa kachkan salvarinampaq, punku wichq’asqa kachkaptinpas mana yaykuyta munarqankukunaqpaq.” Testimonies, volumen 9, 97.
When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.
Qanchis kaq sellota kicharisqa kaptinmi kachkan “kunaykuna, illapakuna, lliphllipikuna, hinaspa pachakuy.” Apocalipsis chunka hukniyuqpi kaq “pachakuy”pa ñawpaqta hunt’akusqan “hora”qa Francia Revoluciónmi karqa, chay “hora”pa hunt’asqa allin hunt’akuynintaq kay pachaqpa uywa kaq “pachakuy”mi, qaylla hamuq domingo leypi. Chay “hora”pim qanchis kaq sello hunt’asqata kicharisqa kachkan. Chakataqa domingo leyta rikch’achin, hinaspa chakatapi hatun pachakuy karqa.
Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.
Jesusqa, hatun kallpa simiwan yapamanta qaparispan, animanta saqerqan. Hinaspa, qhawariychik, templopa cortinanninqa iskayman llik’irqan hanaqmantapacha uraykama; hallp’ataq kuyurirqan, rumiakunapas llik’irqanku. Mateo 25:51.
At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.
Chakana patapiqa, satanaspa suyuyninmi urmachisqa karqa, imaynachus domingo p’unchaw kamachiy chayamunqa chaypi hina.
“Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.
“Cristoqa manam kawsayninta manaraq qusqachu hamusqan ruwanakuyta hunt’asqankama; chay qhepa samayninwanmi qaparispa nirqan: ‘Tukukapunñam.’ Juan 19:30. Maqanakuyqa atipasqañam karqan. Paq alliq makinwan, paq santo brazoñinwanmi atipayta tarirqan. Huk Atipaq hina, wiñay patakunapi unanchanta sayarichirqan. ¿Manachu kusikuy karqan angelkunapurapi? Llapan hanaq pacha Qespichiqpa atipayninrayku kusikuywan atiparqan. Satanásqa atipasqañam karqan, hinaspataq yacharqanmi qhapaq kamachikuynin chinkasqanta.” El Deseado de Todas las Gentes, 758.
The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.
Chakatanakuy cruzpiqa “cheqaq kayta” rikuchin, chaymi Alpha hina Omega hina. “Cheqaq kayqa” qallariyninmi, chawpinmi, tukukuyninmi; chayqa hebreo simim, hebreo alfabitopa ñawpaq, chunka kimsayuq kaq, hinaspa qhipa letrankunata huñuspa rurasqa. Cristo wañusqan p’unchawpi huk chakatanakuy karqan, hinaspa kawsarimusqanpitaq huknin chakatanakuy karqan. Cruzpiqa ñawpaq chakatanakuy karqan, chaymantataq sepultura, hinaspa kawsarimusqanpi chakatanakuy. Iskay chakatanakuykunapipas pampasqa ayakunapa waqrankuna kicharisqa karqan.
“When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.
“Jesúsqa, chakatanapi warqhusqa kashaspan, ‘Tukukapunmi’ nispa qaparirqan chaypacha, rumi-kuna pakikurqan, kay pacha kuyurirqan, hinaspa wañusqakunapa waqnin t’uqukunaqa kicharikurqanmi. Payqa wañuymanta hinaspa wañusqakunapa waqninmanta atipaq hina kawsarimuspan, kay pacha chinkarichisqa hina kuyukachashaqtin, hanaq pachapa k’anchaynin chay santu cheqanta muyurirqan, achka chanin runakuna wañusqa kasqankumanta, Paypa waqyasqanta kasukuspa, lloqsimurqanku, Pay kawsarimushasqanmanta testigokuna hina. Chay allinchasqa, kawsarichisqa santokunaqa hatunchasqa hina lloqsimurqanku. Paykunaqa akllasqa, santu runakuna karqanku tukuy pacha edadkunamanta, kamaq kallariymanta pacha, Cristopa p’unchayninkama. Chhaynaqa, judío umalliqkuna Cristopa kawsarimusqanmanta cheqaq kayta pakayta maskhashaqtinku, Diosqa akllarqan wañusqankupa t’uqunkumanta huk huñu runakunata oqarichiyta, Jesús kawsarimusqanmanta testificanankupaq, hinaspa Paypa k’anchayninta willanankupaq.” Early Writings, 184.
At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.
Ñawpaq terremotopi pantiykuna kichasqa karqan, qhipa terremotopitaq Cristopa pantionnin kichasqa karqan. Apocalipsis chunka hukniyuqpi, iskay testigokunaqa pantionninkumanta lluqsinku terremotowan kuska horallapi. Terremotoqa domingo leymi, chayqa cruzwan unanchasqa kashan. Chhaynapiqa iskay kawsarimuykuna kanan tiyan domingo leypa horanpi. Ñawpaq kaqmi pachak tawa chunka tawa waranqapa paqarimuyninta rikuchin, warmi manaraq nanachakushaqtin; iskay kaqtaq paypa nanachakuyninpi pasakun. Apocalipsis chunka iskayniyuqpa warminqa ñawpaqtaqa qhari wawanmi wachakun, llapa nacionkunata fierro varawan kamachinanpaq, mana ima wachakuy nanayniyoq. Chaymantataq domingo leypi paypa nanachakuykuna qallarin, hinaspan iskay kaq wawata wachakun. Ñawpaqtaqa Elías-ta wachakun, qhipataq Moisés-ta wachakun. Domingo leyqa Apocalipsis qanchisniyuqpa iskay mellizokunapa kawsarimuyninpa horanmi.
When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.
Qanchis kaq sellota Domingo p’unchay kamachiypi hunt’asqa kichasqa kaptin, hanaq pachapi kuskan hora ch’usaqlla kachkan.
“But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.
“Ichaqaqa Tayta Diosqa Churintin kuska ñak’arirqan. Angelkunaqa qawarirqanku Qispichiqpa nanayninta. Paykunaqa rikurirqanku Señorninkuta supaypa atiyninkunapa achka tantanakusqanwan muyurichisqa, kayninpas huk manchariywan, pakasqa, sut’i mana yachasqa manchakuywan llasaqchasqa. Hanaq pachapiqa upallay karqan. Mana mayqan arpapas waqyasqa karqanchu. Sichus wañuq runakuna qawariman karqan angelkunapa achka tantanakusqankuta, imayna musphakusqa kasqankuta, upalla llakiypi qawaspa Tayta Diospa k’anchayninkunata, munakuyninta, hatun kaynintawan t’aqachisqanta munasqa Churimanta, aswan allinta entiendenman imayna millaychaq huchaqa paypa ñawpaqninpi kasqanta.” The Desire of Ages, 693.
The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.
Pachak pacha horan terremotop pacha horan kuskan ninanmi iskay testigokunapa ñawpaq wachakuynta utaq kawsarimuynta rikuchin. Chay kuskan hora ukhupin iskay testigokuna sellasqa kanku. Paykunaqa Domingo ley manaraq chayamuchkaptinña sellasqa kananmi tiyan, imaraykuchus paykunaqa unanchan kanku, pichus wak wawayta wañusqa pampa ukhumanta waqyachin pacha horapa puchuq kuskan hora ukhupi. Iskay ñiqin wawaqa kawsayman apasqa kayta atinqa sapallan Diospa sellonwan qhari warmikunata rikuspallan, Domingo ley crisispa nanaykunan ukhupi.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
Espíritu Santopa ruwayninqa kaymi: huchamanta, chiqap kaymanta, hinaspa taripakuy-manta kay pachata yuyayman churananpaq. Kay pachaqa cheqaqta iñiqkuna cheqaqwan sapaqchasqa kasqankuta rikuspalla willasqa kayta atin, hanaq hinaspa ch’uya kamachikuykunaman hina purispa, ancha alto, hatun yuyaypi sut’ita rikuchispa, Diospa kamachikuyninkunata waqaychaqkunawan, chakin ukhupi saruchaqkunawan ima t’aqanakuy kasqanta. Espíritupa sapaqchayninqa sut’inchan Diospa sellonta apaqkunawan, llulla samana p’unchawta waqaychaqkunawan ima hukniray kasqanta. Pruebam chayamuspaqa, bestiapa señalan imas kasqanqa sut’ita rikuchisqa kanqa. Chayqa domingota waqaychaymi. Cheqaqta uyarispaña, kay p’unchawta llaqtap kawsayninpi ch’uya p’unchaw hina qhawanallaraqkunaqa, hucha runapa firmanta apanku, paymi pachakunatawan kamachikuykunatawan tikrayta yuyarqa. Bible Training School, 1 de diciembre de 1903.
The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”
Warmipa piwi wawanmi kan Revelation qillqapi ñawpaq rurukuna hina reqsichisqa pachak tawa chunka tawa waranqa runakunaqa. Paykunam huk michiq aylluq crisispi, ch’aqwaypiwan Domingo kamachikuy maqanakuy pachapi reqsinanpaq señalta rikuchinku. Chay señalm Sábadomi, chayta pachak tawa chunka tawa waranqa runakuna mana kamachisqa kasqan pachapi sayachinku. Hermana Whiteqa paykunapa unanchanta “Príncipe Emmanuelpa yawarwan tullusqa wiphalan” nispa sutichan.
“In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.
“Mosqoypi iskay ejército-kunata manchay ch’aqwaypi rikurqani. Huk ejército-ta pusarqanku estandartekunawan kay pacha-pa unanchankuna apaq; hukñataq pusasqa karqa Príncipe Emmanuel-pa yawarwan qillpisqa estandartenwan. Huk estandarte huk estandarte qhipanta allpa ukhupi aysakusqa saqisqa karqa, Señor-pa ejército-manta huk compañía huk compañía qhipanta awqaman huñukuptin, awqa lado rangokunamanta huk ayllu huk ayllu qhipanta Dios-pa kamachikuyninkunata waqaychaq llaqtanwan hukllayakuptin. Hanaq pacha chawpinpi phawaq angelmi Emmanuel-pa estandarten achka makikunaman churaykarqa, chaykama atiyniyoq general hatun qapariyninwan waqyaspa nirqan: ‘Filaman hamuychik. Dios-pa kamachikuyninkunaman hinallataq Cristo-pa testimonioman cheqaq sonqowan kasqakuna kanan kaypi sayariychik. Paykuna ukhummanta lluqsiychik, t’aqasqa kaychik, mana ch’uyaqmanqa ama llamk’aychikchu, chaymi qamkunata chaskisqayki, qamkunapa Taytayki kasqay, qamkunañataq Wawaykuna, ususiykuna kankichik. Tukuy munasaqkunaqa Señor-pa yanapayninman wichariychik, Señor-pa yanapayninman kallpasapaqkuna contra.’” Testimonies, volumen 8, 41.
The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.
Yawarwan llimp’isqa estandarteqa ima Diospa huk lawqen ovejankuna qhawananpaqmi kachkan domingo kamachikuy sasachakuy p’unchawkunapi. Estandarteqa huk wiñaq k’anchaymi, pachak tawa chunka tawa waranqa runakuna apasqanku. Chay estandarteqa puka llimp’iyuqmi, yawarwan llimp’isqa estandarte kasqanrayku. Chay estandarteqa Jericó maqanakuypi rikuchisqa karqan, maypichus Rahab espíakunata chaskirqan hinaspa waqaycharqan, chaymanta Josué ejército-man kasukusqanta reqsichirqan ventananmanta puka p’itita churaykuspa. Rahabqa Diospa iskay ñiqin paqarisqa wawankunata rikch’achin domingo kamachikuy sasachakuypi, paykunaqa puka señalta qhawanku hinaspa chaskinku, hinaspa Josué ejército-man kasukuyman hamunku. Rahabpa llamk’achisqan puka p’itiqa, Josué ejército-pa señalnin karqan ama Rahabpa ayllunta chinkachinanpaq.
Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.
Rahabqa rikch’achkanmi chaykunata, kay domingo kamachikuy sasachakuy pachapi Babiloniapiraq kachkanku; Josuepa ejercitonñataq sutinchan huk pachapi paqarisqa churikunata, pachak tawa chunka tawa waranqapa. Puka q’aytuqa Diospa Sábado samana p’unchawninpa señalananmi. Chay puka q’aytuqa espíakunapa Rahabman qosqan kamachikuymi karqan, mayqintachus qatipunan karqan Diospa amachayninta chaskinanpaq.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.
Qhawariy, ñuqayku kay hallp’aman yaykuptiykuqa, kay puka millma waskhata ventanaykipi watanki, maymantachus ñuqaykuta uraykuchirqanki: hinaspataq taytaykita, mamaykita, wawqeykikunata, hinaspa llapa taytaykipa ayllun wasinkama qanman huñumunki. Josué 2:8.
The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.
Babilonia llaqtapiraq kashaqkunaqa rikunankupaq señalta puka hilo nisqawanmi reqsichisqa kashan; chayqa Sábadomi, ichaqa iskay gemelokunap urqunchayninta reqsichinpas. Ñawpaq paqarisqa gemeloqa pachak tawa chunka tawa waranqakunami, paykunaqa Príncipe Emmanuelpa yawarwan manchachisqa estandartenta makinpi apasqankurayku.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.
Paymiwanmi huk unanchata nacionkunapaq sayachinqa, Israelpa qarqusqankunatataq huñunqa, Judápa chinkachisqa masinkunatataq pacha allpapa tawa kuchunkunamanta tantanqa. Efraínpa envidiayninqa chinkapunqataq, Judápa awqankunapas tukuchisqa kanqaku: Efraínqa manan Judáta envidianqachu, Judápas manan Efraínta ñak'arichinqachu. Ichaqa inti yaykuy ladopi filisteokunapa rikrankunaman phawaspanku uraykuchinqaku; inti lluqsimuy lado llaqtakunatapas kuskalla qichunqaku: Edomtawan Moabtaq makinkuman churanku; Ammónpa churinkunataq paykunaman kasukunqaku. Isaías 11:12–14.
The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.
Nawpaq paqarisqa iskay wawakunamanta hukninmi puka p’ituwan señalisqa, chaymi puka q’aytuwanri nawpaq paqarisqaqa reqsichisqa kachkan. Nawpaq paqarisqa iskay wawakunamanta hukninqa Zarah sutiyuqmi, iskay kaq paqarisqataqmi Pharez.
And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.
Hinaspanmi paypa wachakusqan pacha chayaramuptin, qhawariy, iskay wawakunaqmi paypa wiksanpi kachkarqan. Hinaspanmi wachakusqanpi huknin makinta lluqsichirqan; chaytaq ususichiq warmi hap’ispa makinpiman puka p’uytuta watapurqan, nispa: Kaymi ñawpaqta lluqsimurqan. Hinaspanmi makinta kutichikamuptin, qhawariy, wawqenmi lluqsimurqan; chaymi payqa nirqan: Imaynatan qhantimuspanki. Kay llikisqa qanpaq kachun; chayraykun sutinta churapurqanku Pharez nispa. Qhepantataqmi wawqen lluqsimurqan, puka p’uytu makinpipi kaq; paypa sutintaqmi karqan Zarah. Génesis 38:27–30.
Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.
Zará nisqa sutiyqa wiñaq k’anchayta niwanchik, Fáres nisqataq lloqsiyta, ch’iqchiyta niwanchik. Iskay wachaq masin Fáres, masin wawqin Zarápa makinpi puka p’itisqa q’aytupa unanchanpi wiñaq k’anchayta rikuspá, “lloqsin”, ichaqa Babiloniamanta lloqsin. Zarápa puka p’itisqa q’aytupa wiñaq k’anchayninta reqsisqanmi qhipa naceq iskay wachaq masipa ñawpaq naceq iskay wachaq masinman kasukusqanta reqsichin.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.
Hinaspata, inti lloqsimuymanta, inti yaykuy upandeqmanta, chinchaymanta, uraymanta ima hamunqaku, hinaspata Diospa qhapaq kamachiyninpi tiyaykunku. Qhawariy, qhipapi kaqkuna ñawpaqpi kanqaku, ñawpaqpi kaqkunataq qhipapi kanqaku. Lucas 13:29, 30.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.
Qanchis illapakunapa pakasqa historianninqa kimsa rikuchiq chimpukunata reqsichin. Ñawpaq kaqpas, qhipa kaqpas, iskaynin rikuchiq chimpukuna llakikuy panta kaykuna. Ñawpaq llakikuy pantamanta Chawpi Tuta Qapariy willakuykama kaq pachaqa suyarisqa pacha. Chawpi Tuta Qapariymanta, mayqanmi iskay kaq rikuchiq chimpu, pachaqa sellos churana pacha. Chay pacha, mayqanmi sellos churana pacha, qhipa llakikuy pantapi tukukun.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.
Qanchis truynukunap pakasqa historianninqa kinsa señalta riqsichin. Ñawpaq kaqpas, qhipa kaqpas, allpa kuyuypi pampa waqta kichariykunam. Ñawpaq pampa waqta kichariymanta Chisi Chawpi Qapariynin willakuyman chay pachaqa suyay pacha kachkan. Chisi Chawpi Qapariymanta, iskay ñiqin señalta kasqanrayku, pachaqa sellakuy pacha kachkan. Chay sellakuy pacha nisqaqa qhipa pampa waqta kichariypi tukukun.
These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.
Kay ishkay testigokuna, qanchis illapakunapa pakasqa historianta kimsa puriykunapi qhawachiqkuna, Cristopa wañuyninwan kawsarimusqanwanpas testificasqallataqmi kanku. Uq ñiqin kichasqa p’ampaqa unuyoq p’ampaman Cristopa bautizakusqanwanmi rikch’achisqa karqa; qhipa p’ampaqa chakatan karqa. Cristopa bautizakusqanmanta chakata kama, Cristo willakuyninta willarqa; chayqa Chawpi Tuta Qapariyta rikch’achirqan. Chay willakuytaqa waranqa iskay pachak soqta chunka p’unchawkunapi hunt’arqa. Chakatamanta qhipamanqa, discípulonkuna personapi, Chawpi Tuta Qapariy willakuyqa waranqa iskay pachak soqta chunka p’unchawkuna yapamanta willasqa karqa Estebanpa wañuyninkama.
The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.
Apocalipsis chunka hukniyuqpi iskay testigokunaqa kallpachkasqa karqanku Chawpi Tuta Qapariynin willakuyta qunankupaq waranqa iskay pachak soqtachunka p'unchawkunakama. Chaymantaqa wañuchisqa karqanku, hinaspataq ñankunakapi saqisqa karqanku waranqa iskay pachak soqtachunka p'unchawkunakama, kawsariqman kutichisqa kasqankukama, hinaspa yapamanta kallpachisqa kasqankukama.
We will continue to investigate these truths in the next article.
Qhipa qillqapi kay chiqaqkunata aswan mask'aspa qhawayta qatipasaqku.
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Mana chuyman Diosman cheqaqta alma tikrakunman chayqa; mana Diospa kawsay samaynin almata kallpachinman espiritumanta kawsayman chayqa; mana chiqaq yachachiyta qhatiqkuna hanaq pacha paqarichisqa kamachiywan purichisqa kanman chayqa, manam mana ismusqa murumanta paqarisqakuchu, chay murutaq wiñan hinaspa wiñaypaq takyan. Mana Cristoq chanin kayninpi sapallan waqaychanankupaq hapipakunman chayqa; mana paypa kawsayninta qatipanankupaq, paypa espiritunpi llank’anankupaq chayqa, q’alaqllam kanku, manam paypa chanin kayninmanta p’achallinta churakusqakuchu. Wañusqakunaqa achkallataqmi kawsakku hinata rikhuchisqa kanku; imaraykuchus kikinkupaq yuyaykuna hina salvacionta rurayman apaqkunaqa, manam Dioschu paykunapi llank’an munayta hinaspa rurayta paypa allin munayninman hina.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Kay ayllukunaqa allinta rikuchisqa kachkan Ezequielpa rikuypi rikusqan ch’aki tullukunapa pampawan.” Review and Herald, January 17, 1893.