We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.
Qanchis truynukunapa pakasqa willakuywan reqsisqa profecía nisqapa ruwanakuykunapa qatiqninmanta rimarisqanchik, chaytaqa Apocalipsis libroq chunka hukniyuqmanta chunka kimsañiyuq kamachikuykunapi rikuchisqa kasqan hina. Manaraqmi chayamunchikchu kay ruwanakuykuna wiñayninpi chay punkuman, maypichus Protestantismoq waqra historianta haqtasunman Republicanismoq waqra historiwan. Nitaqraqmi allin yachaypa huk tiyanata wakichisqanchikchu, Islam nisqapa imayna rurananta sut’inta rikuchinapaq Chisi Chawpi Qapariy willakuypi. Ichaqa, kay ruwanakuykunawan kuska huk ancha ancha allin chiqaq kachkan, chaymi sut’inchan imata ruranan kasqanta huk runa, maypachus kicharisqa kachkan chay chiqaqkunata entienden. Apocalipsispa bendiciónninqa yaykun “waqaychay” nisqapa kamachikuyninta, qelqasqa kasqankunata waqaychanapaq.
The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”
Historiaq siq’isqan, kunan kichasqa kasqan, Diospa kamachiq atiyninta apamun chaykunaman, pisi uyariqkunaman, ñawinchaykuyta atiqkunaman, hinallataq chaypi qillqasqakunata waqaychaqkunaman. Chayrayku, pacha chayamunmi Isaiaspa qhipa willakuyninmanta, hinaspa Apocalipsispa chunka hukniyuqmanta chunka kimsaqniyuq kama kapitulkunaq yuyaychakuyninmanta t’aqakuyta, chaymanta allinta sayarichinapaq “kimsa p’unchaw kuskan” nisqapa ancha chaninnaq kayninta, maypim Elíaswan Moiséswan wañusqa karqanku callepi, willaykunapa ancha hatun ñanpi, chay wañusqa ch’aki tullukunapa pampanta p’unchawrayku chimpaspa. Kunanqa reqsisunchikmi “ch’in pampa” nisqapa unanchayninta.
In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.
Qhipa qillqapi tawa profétic testigokunata reqsisqanchikmi, pichus pakasqa willakuywan qanchis trueno-kunapa churasqa ruwaykuna qatipasqanta sayachinku. Cristo-pa imagen-ninpa siq’in, iskay testigokunapa siq’in, bestia-pa imagen-ninpa siq’in, hinaspa llulla norte rey-pa siq’in.
The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.
Lliw qatiyañanxa, aynacht’äwi norte tuqinkir qollqe reyin ch’axwa sarnaqäwipaxa, 538 maran papadon ch’amanchatäwipampiw qallti. Ukatsti papadonxa, norte tuqinkir ajayun tuqit aynacht’äwi reyinjamaxa, ajayun Jerusalén ukhamarak ajayun Israel markaruxa patak payan tunka suxtani maranakaw takintäna.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Hinaspanqaqa espada patanpi urmaykunku, llapa nacionkunaman prisionero apasqaqa kanqaku; Jerusalén llaqtataqa mana judío nacionkuna saruykuchkanqaku, chay nacionkunapa tiemponkuna hunt’akunan kama. Lucas 21:24.
John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.
Juanqa nisqa karqan tupunanpaq iskaynintaq santwariuta, chaymanta hostiayuktawan; ichaqa nisqataqmi karqan wasipa kanchanta saqenanpaq, imaraykuchus chayqa qarqusqa karqan mana judío nacionkunaman waranqa iskay pachak soqta chunka watakunapaq.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Huk soqosqa hina huk qiru tuqusqa karqan ñuqaman; chay angelmi sayarispa nirqan: Hatariy, Diospa templonta tupuym, altarta ima, chaypi yupaychaqkunatapas. Ichaqa templo hawapi kaq patiota saqey, ama tupuychu; imaraykuchus mana judiokunaman qosqa kachkan. Paykunataqmi ch’uya llaqtata saruspa purinqaku tawa chunka iskayniyuq killakunata. Apocalipsis 11:1, 2.
John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.
Juanwan Lukaspas willakunku mana judíokunaqa “Jerusalénta” “saruchinqaku” “tawa chunka iskayniyuq killakunata.” Juanmi unanchan chay pacha hayk’aq unay kasqanta, Lukasñataq chay historiapa tukukuyninta reqsichin. Kay iskay testigokunaqa Daniel qanchis pusaq kaq qillqapa chunka kimsayuq kaq versículopi tapukuyninmanta rimashanku.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Chaymanta uyarirqani huk santo rimashaqta, hinaspa huk santo nirqan chay rimashaq cierto santoman: “¿Hayk’aqkama kanqa chay rikuy sapa punchaw sacrificiomanta, chay ch’inñachiq huch’amanta, chay santuario-tawan ejercitota sarusqa kananpaq?” Daniel 8:13.
The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.
Tapukuypi imaykamataq unayta santuariuwan hinaspa huñu runakuna sarusqa kanankupaq, iskay ch’usaqyachiq atiykunata reqsichin, chaykunam Jerusalén llaqtata sarurqanku; Danielpa qillqasqampi chayqa “santuariuwan” nisqawan hinaspa “huñu runakuna” nisqawanpas rikuchisqa kachkan. Kay versículopa allin, saphi hina kaq yachaynin, J. N. Andrews nisqanman hina, kay versículoqa iskay ch’usaqyachiq atiykunata reqsichin, chaykunam santuariuta hinaspa huñu runakunatapas sarurqanku. Versículopi ñawpaqta reqsichisqa ch’usaqyachiq atiq kayqa paganisum, iskay kaqtaq papalisum. “Huñu runakuna” nisqa simiqa, Danielpa rimayninmi imatachus Juantaq templopi “yupaychaqkuna” nispa reqsichin, chayqa Jerusalénpi.
“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:
“KAN ISKAY ‘CH’USAQCHAYKUNA’ KAN DANIEL 8 PI.—Kay cheqaq kaqtaqa Josiah Litch sutiyuq runam ancha sut’ita rikuchin; chayraykum paypa siminkunata qawachiyku:
“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.
“‘Sapa p’unchayllapi kaq’ nisqaqa kunan inglés qillqapi ñawinchaymi. Ichaqa originalpiqa manam imapas sacrificiota hina kaqchu tarikun. Kayqa llapallan runakunam reqsinku. Kayqa huk gloss otaq traductorkuna churakusqan yuyaychasqa ruranam. Cheqaq ñawinchayqa kaymi: ‘sapa p’unchayllapi kaqwan ch’usaqyachiy huchallikuywan,’ sapa p’unchayllapi kaqpas huchallikuypas “wan” nisqawan hukllachasqa; sapa p’unchayllapi ch’usaqyachiy, ch’usaqyachiypa huchallikuynin ima. Iskaymi ch’usaqyachiq atiykuna, mayqenkunachus santuarioyta hinallataq ejercitota ch’usaqyachinankupaq karqan.’—Prophetic Expositions, Volume 1, page 127.
“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:
Sut’imanta rikurinmi santuarioqa, anfitrión nisqapas, sapa p’unchaw nisqawan ch’usaqyachiq hucha transgresión nisqawan sarusqa kananpaq kasqanta. Chunka kimsañiqin versículota allinta ñawinchaymi kay puntota takyaykachin. Kay chiqaqmi huk chiqaqtapas sayarichin, nispa: kay iskay ch’usaqyachiykunaqa iskay hatun rikch’ayninkunam, chaykunawanmi Satanásqa Jehovápa yupaychayninta, hinallataq causanta urmachiyta munasqa. Señor Millerpa rimariyninkuna kay iskay simikunapa ima ninanmantapas, hinallataq pay kikin chay ninanta tarinapaq mayqen ñanpi purisqanmantapas, kay qatiq umalliq sut’ipi qawachisqa kachkan:
“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY
“ISKAY CH’USAQYACHISQAKUNAQA PAGANISMUWAN PAPAKAYWANMI KANKU”
“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
“‘Ñawpaqman ñawirirqani, hinaspa mana huk casotachu tarirqani maypipas chaypi [sapa p’unchayta] rikurqanman, aswanqa Danielllapim. Chaymantaqa [huk concordanciapa yanapayninwan] chaywan kuska sayaq simikunata hap’irqani: “qichuy”; payqa qichunqa, “sapa p’unchayta”; “pacha sapa p’unchay qichusqa kananmantapacha”, hukkunapas. Ñawpaqman ñawirirqani, hinaspa yuyarirqani mana kay qillqapaq ima k’anchaytapas tarisqayta; tukukuyninpiqa 2 Tesalonicenses 2:7, 8-man chayarirqani. “Mana alli kaypa pakasqa willakuyninqa ñam llamk’ashanña; ichaqa kunan hark’aqmi hark’ashan, ñanmantam qichusqa kanqa; chaymantataq chay mana alliqa rikuchisqa kanqa”, hukkunapas. Hinaspa chay qillqaman chayaspaqa, ¡ay! ancha sut’i hinaspa hatun k’anchariqmi cheqaq kay rikurirqan! ¡Chaypin kashan! ¡Chaymi “sapa p’unchayqa”!’ Kunantaq, ¿imataq Pablo nin “kunaq hark’aq” nisqanwan, icha “hark’aq” nisqanwan? “Huchayoq runa” hinaspa “mana alliqa” nisqanwanqa papismom nishan. Allinmi; chayri imataq papismota hark’an mana rikuchisqa kananpaq? Ari, paganismom; chay hinaqa, “sapa p’unchayqa” paganismom ninan.’—Second Advent Manual, página 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.
Levítico iskay chunka suqta qillqapi nisqa “qanchis kuti” hunt’asqa kasqanman hina, pagano kayqa santuario-ta chaymanta soldadokunatapas t’aksaqmi karqa waranqa iskay pachak suqta chunka watakunata, chaymanta papalismoqa chayllataq ruwaspa huk yapasqa waranqa iskay pachak suqta chunka watakunata. Papadoqa Jerusalén-ta saruch’arqu waranqa iskay pachak suqta chunka watakunata Lucaswan Juanwan hina, papadoqa wañuchiq ch’akiyta 1798 watapi chaskinankama. 1798 watamanta waranqa iskay pachak suqta chunka watakunata qichuspa, 538 wataman chayan. 538 watamanta waranqa iskay pachak suqta chunka watakunata qichuspa, Cristo Manaraq Paqarisqan 723 wataman chayan; chay pachapi Asiria, chay pacha cheqaq ch’inqa lawpaq reyin kaspa, Israelpa ch’inqa qhapaq suyunta watachiyman apasqa.
John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.
Juanqa manam rimarinchuñachu waranqa ishkay pachak soqtachunka watakunallamanta, chaypi papadoqa santuarioyta hinallataq ejercitota sarusqa kasqanmantam. Ichaqa Lucasqa ishkaynin waranqa ishkay pachak soqtachunka watakuna pacha rimarin, chaykunapi paganismoqa papalismoqa Jerusalénta sarusqankumanta; paymi nin: “mana judíokunapa tiemponkuna hunt’akunankama.” Lucasqa reqsichin Jerusalénpa sarusqa kayninqa manam huklla “tiempollachu” kasqanta, aswanpas “tiempokuna” nisqankuna hunt’akusqanmanta mana judíokunapa.
Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.
Cheqaqmi, 1856 watapi, Millerpa qatiqninkuna Adventismoqa Laodicea karqan, hinaspapas qanchis wata qhipaman Levitico iskay chunka suqta-yuqpi “qanchis kutikama” nisqa chiqaqta mana chaskirqankuchu; chayraykum mana atinkuchu kay sasa Bibliamanta chiqaq willakuyninkunata rikuyta. Chay riqsichisqayqa kaymi: qanchis illapakunapa pakasqa historianninkuna—kimsa señal-marcakunata reqsispa, hukñiqinmanta iskayñiqin señal-marcakama huk pacha unayta, hinaspapas iskayñiqinmanta kimsañiqin señal-marcakama huknin pacha unayta reqsichiq—llullaqa norte reypa profetiku siq’inpi rikuchisqa kachkan.
That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.
Chay siqiqa qallarisqa karqa 723 ñawpaq Cristomanta, Israelpa hanaq suyu kamachiynin Asiriapa qhapaq apuyninpa makinpi esclavitudman risaqtin, cheqaqta hanaq llaqtakunapaq qhapaq apu hina. Chaymanta 538 watapi, hanaq llaqtakunapaq espiritupi qhapaq apu kallpachasqa karqa, hinaspataq espiritupi Jerusalenta saruchirqan wakmanta chunka iskay pachak soqta chunka watakuna, wañuylla k’irisqata chaskinankama 1798 watapi. 723 ñawpaq Cristomanta pacha 538 watakama, chay atiykuna Israelta kamachispa qhispichisqa hina hap’iqkunaqa sapa kuti pagano atiykuna karqanku.
The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.
Cristopa liniaqa reqsichin chiqaq qhapaq norte nacionmanta reyta bautizakusqanpi watapi 27, chaymanta huk waranqa iskay pachak soqta chunka profétic p’unchawkuna qhipamanqa, chakatasqa karqa. Chaymantataq discípulonkuna kallpachasqa karqanku chiqaq qhapaq norte nacionmanta reypa willakuyninta rikuchinankupaq, Estebanta rumikunawan wañuchisqankukama watapi 34. Cristoq llapa huk waranqa iskay pachak soqta chunka p’unchaw ministerionninpi mana purisqan sapallan pachaqa karqa, Jerusalénman yaykusqan atipanakuy yaykuypi sillaypi risaqtin. Chayrayku payqa Jerusalénta saruchirqan huk waranqa iskay pachak soqta chunka p’unchawkunata, hinallataq discípulonkuna cruz qhipapi rurarqunaku. Iskay lineakuna, llullaq qhapaq norte nacionmanta reywan Cristowan, chiqaq qhapaq norte nacionmanta reywan, Jerusalénta hinallataq ejercitota saruchirqanku huk waranqa iskay pachak soqta chunka p’unchawkunata.
Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.
Runa mana yupaychayqa, cheqaq judiokunapa kay pachapi templopi serviq yupaychay sistemaq llullachiq rikch’aynin karqan; papalismon ichaq, espiritu judiokunapa hanaq pacha templopi serviq yupaychay sistemaq llullachiq rikch’ayninmi. Runa mana yupaychaypa waranqa iskay pachak soqtachunka watankunaqa, Cristopa waranqa iskay pachak soqtachunka p’unchayninkunawan parallelmi karqan; papalismopa waranqa iskay pachak soqtachunka watankunapas, disipulokunapa waranqa iskay pachak soqtachunka p’unchayninkunawan parallelmi karqan.
Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.
Ishkay siki churakunamanta sapa hukninpas qanchis truynukunapa pakasqa historianta willaq, hukllataq profétic churakuyniyuqmi, chaymi 2023 watapa julio killapi llapanpa ñawpaqenpi kichasqa qallarirqan. Chay kichakuyqa huk chhikaqa Millerita kuyuriyniyuqkunapa ñawpaq kaq llakikuyta riqsisqawanmi ruwasqa karqan. Paykunapa ñawpaq kaq llakikuyninkuqa huk pacha p’unchayta yaykuchirqan, chayta chunka sipaskunapa rikch’ayninpi “suyakuy pacha” nispa sutichanku. “Suyakuy pacha”qa Exeter, New Hampshire camp meeting nisqapi tukukapun, chaypi Chaupi Tuta Qapariy willakuy hunt’asqa takyachisqa kaptin. Exeter camp meeting nisqaqa iskay kaq waymark tukurqan, chaymantataq huk pacha p’unchayta yaykuchirqan maypichus Chaupi Tuta Qapariy willakuy willasqa karqan, kinsa kaq waymark juiciupa chayanankama, hinallataq qhipa kaq llakikuy chayamunankama.
The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.
Kimsa waymarkkunaqa karqan ñawpaq llakikuy, Chawpi Tuta Qapariy willakuynin, hinaspa qhipa llakikuy. Chay kimsa waymarkkunaqa tinkunku hebreo simi “cheqa kay” nisqawan, mayqinmi rikuchin hebreo alfabitupa ñawpaq, chunka kimsayuqñiqin, hinaspa qhipa qillqankunata. Ñawpaqpas qhipapas iskaynin llakikuykuna kasqanrayku, chayqa rikuchin Alpha hinaspa Omegapa firmannta.
There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.
Manañam Millerita historiapiqa mana kashanchu huk chiqan rikch’ariy 1,260 p’unchawkunapaq; ichaqa Millerita historiayaqa ñawpaq kuyuypa historiann, chayrayku qhipa kuyuyta rikch’achin. Qhipa kuyuypi ñawpaq llakikuy-saqisqa historiayaqa qallarin 18 julio 2020 p’unchawpi, hinaspa chayqa rikuchisqa kashan Apocalipsis libro pa chunka hukniyuq capitulonpi. Apocalipsis chunka hukniyuq capitulonpiqa iskay testigokuna wañuchisqa kanku, chaymi señalakuchkan qhipa kuyuypi ñawpaq llakikuy-saqisqata, mayqinchus ñawpaq kuyuywan rikch’achisqa karqa.
In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.
Apocalipsis chunka hukniyuqpiqa, mana allin suyakuymi yaykuchirqan chunka iskay pachak soqtachunka p’unchawkunapa tiemponman, maypim paykunapa wañusqa aychankuna callepi kasharqan; chayhinapin señalan tarisqa tiempo parábolapi nisqata. Kawsarimusqankuman hinaqa, chaylla horapi hoqarisqa kanku huk unanchasqa hinata, domingo kamachiypa juicio-ninwan kuska. Iskay testigokunapa historiankunapiqa kachkanmi huk simbólico periodo chunka iskay pachak soqtachunka p’unchawkunamanta.
The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.
Qanchis truenuykunapa pakasqa historiapi kinsa kaq angelpa kuyukuyninpa sut’i willakuykunaqa wakin parallel siq’ikuna-manta aswan achka sut’inchayta qun; ichaqa kinsa kaq angelpa siq’in, chiqap norte llaqtapa reyninpa siq’in, hinallataq llulla norte llaqtapa reyninpa siq’inpas, llapallanmi huk kikillan profético nisqa característicakunata charinku: huk qallariypi, chaymanta qatiq huk pacha chawpi puntuman chayana kama, chaymanta qatiq huk pacha tukuypi juicio-man chayana kama.
The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.
Waranqa iskay pachak suqta chunka p'unchawkunaqa qanchis illapakunap pakasqa historiankupa hatun kaqninmi. Waranqa iskay pachak suqta chunka p'unchawkunaqa “ch'in pampa” hina rikuchisqa kachkan Apocalipsis chunka iskayniyuq kapituluypi.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Hinaspan warmiqa chunlla pampaman ayqekurqan, chaypiqa Diospa wakichisqan lugarniyuqmi karqan, chaypi waranqa iskay pachak suqta chunka p’unchawkunakama payta qarachinankupaq. Apocalipsis 12:6.
The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.
Iglesiaqa chunllaqman ayqekurqan, papal kamachiypa sarusqa kasqanmantam qespinanpaq, waranqa iskay pachak soqta chunka watakunata. Chunka tawayuq versículom huk testigota yapamanta qun.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
Warmimanqa qorikurku hatun ankapa iskay raphrankuna qorqorqa, chaysi purinman karqa chunyaqman, kikinpa kasqanman, maypichus mikhuyninwan uywasqa kachkan huk tiempo, tiempos, chaymanta kuskan tiempo, machaq amaruq uyantaq ñawpaqenmanta. Apocalipsis 12:14.
The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.
Iglesiaqa dragónpa hañuychasqanwan papadopa qatipayninwanmanta chunka iskay pachak soqtachunka watakunata ayqekurqan; chayrayku “ch’in pampa” nisqaqa chunka iskay pachak soqtachunka p’unchaykunapa unanchaqninmi. Chay yupayqa Danielpa hinaspa Apocalipsispa librokunapi qanchis kuti qhipaqlla rikurin, ichaqa Qellqasqakunapi wakin imaymanaraq hinawanpas rikuchisqa kachkan. Sapa kutipiqa Levítico iskay chunka soqtayoqpi “qanchis kutikuna” nisqatan rikuchin.
Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.
Ichaqa 723 ñawpa watamanta 538 wata kama pagano kayqa santuario-ta, hinallataq ejercito-ta saruchkanman karqa, utaq papadoqa Jerusalén espiritual-ta, chaypi adorajkunatawan saruchkanman karqa, chayqa Diospa llaqtan cheqerichisqa kasqanmanta huk rikuchiy karqa; chaytaqa apamurqa Diospa llaqtan “allpapa sábadonkuna” sutiyoq pacto-ta p’akisqanrayku, imaynachus Levítico libro pa iskay chunka pichqayuq, iskay chunka soqtayuq capítulokunapi rikuchisqa. Iskay chunka soqtayuq capítulo-piqa sutichasqa kachkan Diospa pacto-npa ch’aqwaynin nispa.
And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.
Qankunamantaqmi huk espada-ta apamusaq, chaymi covenionniypa ch’aqwayninta hayñinqa; llaqtaykichiskunapi huñunakusqaykichik kaqtinpas, unquy wañuchiqta qamkunaman kachamusaq; hinaspan qamkunaqa awqaykichikpa makinman entregasqa kankichik. Levítico 26:25.
The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.
Diospa tratonwanman hatarikuyninmi Diospa llaqtanta apamurqan qullqaychasqa kawsayman chaymanta ch’iqichisqa kayman, chayta rikuchinku “noqapa tratoypa ch’aqwaynin” nisqawan. Mana yachaspayki chay muchuymi, chayta Danielqa Moisespa “ñakay” nispapas “juramentu” nispapas sutichan, chaypas “noqapa tratoypa ch’aqwaynin” nisqa kashan; chayqa runata ñawsa-yachayman urmachin, mana qhaway atinanpaq Cristopa rurasqanpa aswan ukhu niyninta, imaynachus Daniel qanchis pusaqniyuq t’aqapi rikuchisqa kashan chayta. Ellen Whitepa qillqasqankunapi, Diospa llaqtanpa mana qhawariy atisqan Laodicea ñawsa kaypi kaqkunamanta huk sapa kutin chiqaq chaninchayqa kaymi: paykunaqa mana atinchu “imaraykumanta, imaman chayanman chayman yuyaywan riqsiyta.” Ichapas ninki tutayay pacha chunka soqtayoq pachak watakunata allinta entiendesqaykita; ichaqa mana yachanki chay saruch’asqa kaypa “imaraykun” kasqantaqa, ñawsam kanki.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Payqa sut’inta achka runakunawan pactota sinch’ita takyachinqa; sut’iy chay sut’ipa chawpimpi sacrificiota hinaspa ofrendata tukuchinqa, millay abominacionkuna mast’arikusqanrayku ch’usaqyachisqa kanqa, tukukuyninkama; chay hinataq kamachisqa kaqmi ch’usaqyachisqa pataman hich’akusqa kanqa. Daniel 9:27.
Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.
Cristopa pactota cheqaqayninqa chiqapmi “Paypa pactonpa ch’aqnakuyninwan” tupachisqa kashan. “Ñakaypa” unayayninqa iskay waranqa pichqa pachak iskay chunka wata karqan, hinaspataq Cristopa chay kikillan pactota cheqaqayninpa unayayninqa iskay waranqa pichqa pachak iskay chunka p’unchaw karqan. Hebreo simipi “chiqaq kay” nisqa rimaywan hina, mayqinchus qanchis trueno-kunapa pakasqa historianta sayarichin, Cristoq Paypa pactonta cheqaqachinanpaq profetapa semananninqa kimsa señalkunata hap’irqan; chaykunaqa hebreo alfabetopa ñawpaq, chunka kimsayuq, hinaspa qhipa qillqankunawan rikuchisqa kashan.
The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”
Semanaq ñanrikuchiykunamanta ñawpaq kaq karqan Paypa bautismon, iskay kaq ñanrikuchiyqa karqan chakata, qhipa kaqtaq Estebanpa wañuynin karqan. Levitico iskay chunka suqta qillqapi “qanchis kutikuna” nisqata rikuyta mana munay, imaynachus hanaq pacha angelkuna William Miller-ta “qanchis kutikuna” nisqata rikunanpaq pusarqanku hina, chinkachin Cristopa yawarninta hich’aspa, Paypa ñawpa literal llaqtan mana chaskisqan kikin pactota takyachisqan profecíata hunt’asqata rikuy atiyta. Tukuy qhipaman qespichisqa kaqkunaqa “cheqaq kaymanta” huk kuska, mana hunt’asqa yachayllatam kapunqa. Ichaqa manam pipas qespichisqachu, sapaq sonqowan “cheqaq kayta” rikuyta mana munaspalla. Taytaman chayanapaqqa huklla ñanmi kan, chayqa Jesuswanmi; Jesusqa “cheqaq kay”mi.
This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.
Kay yachayqa allin yuyayman churana kashan, imaraykuchus Leviticus iskay chunka phisqayoq, iskay chunka soqtayoq pacto-manta rimashan. “Qanchis kuti” nisqa “maldicionqa” ñawpaq literal Israelman hamurqan allpata samachinankupaq kamachikuykunata mana rurayta munasqankurayku, hinaspa Jubileo nisqa kamachikuykunata hunt’asqankumanta. Chayqa mana rurasqa hucham karqan. Chay maldicionqa paykunaman hamurqan ruranankupaq kamachisqa llank’ayta mana rurasqankurayku, manam huk kamachikuyta chiqapta p’akisqankuraykuchu, ahinataq “ama wañuchinkichu” utaq “ama suwakunkichu” nisqakunata hina. Paykunaqa allpata samachinankupaq kamachikuykunataqa mana kasuspalla saqerparqanku. Adventistakunaqa “qanchis kuti” nisqata mana chaskiqkuna, ima mana santoyasqa rayku kasqanmantapas, angelkuna William Millerman tarinampaq pusasqanta, chiqaqta cheqaq kayta mask’anankupaq tiempo-ta haywarikuyta mana munasqankurayku, kikillan mana rurasqa hatariyta rurashanku, ñawpaq literal Israel mana kasusqan kikin pacto willakuyta mana qhawarispa. Qallariyninmi tukukuyninta rikuchin.
The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.
Apocalipsis chunka iskayniyuqpi rikuchisqa waranqa iskay pachak soqta chunka p’unchawkuna, “ch’in pacha” nisqawan reqsichisqa, “qanchis kuti” nisqapa unanchaqninmi. Cristopa llank’ananpa waranqa iskay pachak soqta chunka p’unchawninpas, hinallataq disipulokunapa llank’anankupa waranqa iskay pachak soqta chunka p’unchawninkupas, pactopi takyachisqa kasqan tukuy semanata reqsichinku. Hinallataq waranqa iskay pachak soqta chunka watakuna, maypin paganismpa Diospa llaqtanta saruch’arqan, chaypas, waranqa iskay pachak soqta chunka watakuna, maypin papalismopa Diospa llaqtanta saruch’arqan, Moisespa ñakasqan “qanchis kuti” hunt’asqa pacha tukuyta reqsichinku.
In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.
Apocalipsis chunka hukniyuqpi, chunka iskayniyuq pachak soqta chunka p’unchawkuna qhipanpi, wañusqa tullukuna kawsayman kutichisqa kanku pachak tawa chunka tawayuq waranqa runakuna hina rimanakuyman haykunankupaq. Ichaqa chay rimanakuywan tinkisqa kasqankuta hunt’achinankupaq, rimanakuypa kamachisqankunata hunt’anankum tiyan, imaynachus Daniel qanchisqa t’aqapi isqunniyuqpi rurasqa hina. “Qanchis kuti” nisqa rimanakuypa kamachisqankuna sut’i kamachiykunata apamun awqapa allpampi tarikukuqkunapaq. Chaypi, chaqwasqa kasqankumanta chiqaq kayman rikch’ariqkuna Señor-man kutiyta munaptinku, Levítico iskay chunka soqtayuq sut’i kamachiykunata qun imaynam kutinankupaq.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Qankunamanta puchuqkunaqa awqankuqkunaq allpankunapi huchankupi ñak’arispa wañuykama chinkarinqaku; hinallataq taytankuqkunaq huchankunapipas paykunawan kuska ñak’arispa chinkarinqaku. Sichus huchankuta, taytankuqkunaq huchankutapas, ñoqaman huchallikusqankumanta pantasqankuta willakuptinku, hinallataq ñoqapaq contrampi purisqankuta willakuptinku; chaymanta noqapas paykunapaq contrampi purisqayta, awqankuqkunaq allpaman pusamusqaytapas; chay hina mana señalasqa sonqonkuna pampachakuspa humillakuspa, huchankumanta castigasqa kayta chaskiptinku: chayqa Yacobwan rurasqay ahdiyta yuyarisaq, Isaacwan rurasqay ahdiytapas, Abrahamwan rurasqay ahdiytapas yuyarisaq; allpatapas yuyarisaq. Levítico 26:39–42.
The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”
Qillqakunaqpi “wañuyta chayaruq hina tukuy” nisqa rimayqa ninmi challwisqa, ismusqa, chinkachisqa tukuyta. Chay hina wañuyta chayaruq hina tukuyqa wañusqa ch’aki tullukunaman tukukuymi. Hinaspa yachachiyqa wañuyta reqsichin, imaraykuchus chayqa kikinpa kasqankuta rikch’akuqkunata sut’inchan “awqaykikunaq allp’anpi” kasqankuta.
The last enemy that shall be destroyed is death. 1 Corinthians 15:26.
Qhipa chinkachisqa awqaqa wañuymi kanqa. 1 Corintios 15:26.
July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.
2020 watapi 18 punchawmi kimsa kaq angelpa kuyuriyninpi ñawpaq llakikuynin pasakurqan. Chayqa tukuy wakin ñawpaq llakikuykunawanmi rikuchisqa kashan sagrado profético reforma liniakunapi. Ezequiel qillqapa kimsa chunka qanchisniyuq kapitulumqa qhepa p’unchawkunapi Diospa llaqtanta riqsichin chinkachisqa, ismusqa, tukuysqa hina kasqankuta, chaymanta huk wañusqa ch’aki tullukunapa qhata kasqankukama. Paykunaqa awqapa allpanpim kachkan, chayqa wañuypa allpanmi. Apocalipsis chunka hukniyuqpi, iskay testigokunata wañuchirqanku hinaspa callepi saqirqanku. Llapa profetakunam huk sonqolla rimanakunku. Chayraykum Moisesqa callepi wañusqa kaqkunaman rimashan, chay calleqa Ezequielpa qhatanta atravesashan. Paykunapa llakikusqa kayninpi, Jeremiasmanta yachachikuyta chaskinku.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Chaymi Señorqa kayhinata nin: Sichus kutirimunki, chayqa kutichisqayki, ñawpaqniypi sayarinaykipaq; hinaspa sichus chanin kaqta mana allin kaqmanta rakinki, simiy hina kanki. Paykunaqa qamman kutirimuchunku; ama ichaqa qamqa paykunaman kutiriychu. Jeremías 15:19.
Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.
Jeremías nisqa willakuyta chaskin: Diospaq rimayta munaspacha, kutimunanmi, chayta ruraspanmi chanin kaqta mana allin kaqmanta t’aqanan. Chay pasajepa contexto-nin sut’inchan mana allin kaqkunaqa payman mana kutinampaq kaqkuna kasqanta. Pasajepi llakikuywan urmayninqa hina rikuchisqa kashaqtin, sapallan kasqanta sut’inchan.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Manam saqrayku manam burlakuqkunapa huñunakuyninpichu, nitaq kusikurqanichu; sapallaymi tiyakurqani makiykirayku, piñakuymi hunt’arqanki. Jeremías 15:17.
Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.
Jeremíasqa mana “asipayak runakuna huñunakuyninpi” tiyasharqachu, sapallanmi tiyasharqa. Mana kutinankachu karqa millay runakunaman, paykunaqa asipayak runakuna huñunakuyninmi kanku. 1863 watapi, Adventismoqa “asipayak runakuna huñunakuyninman” kutiyta qallariqqa, Babilonia ususikunaq bíblico metodologíanta kutirispan, Moisespa “qanchis kuti” nisqanta qhespichinankupaq. Ichaqa Jeremíasqa aswan sut’ita qhepa p’unchaykunamanta rimashan, manam Millerita historiapaqchu. Wañusqa tullukunapa qhichwapi kaqkuna, awqakunapa hallp’anpi kasqankuta yachayman rikch’arinku chayqa, mana hayk’aqpas kutinankuchu callepi wañuyninkumanta kusikurqaku chaykunaman. Chay huñuqa Jeremíasman kutimuyta atin, ichaqa payqa manam paykunaman kutiyta atinchu.
But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”
Ichaqa kutirimunankupaqqa, Moisés qosqan kamachiykunatapas hunt’ananmi, chaykunaqa “qanchis kutikama” nisqawan chiqanta t’inkisqa kashan. Apocalipsis chunka hukniyuqpi ñanpi wañusqa kaqkunaqa, kimsa p’unchaw kuskanpaqmi wañusqa kashanku, chayqa profetasimantaqa “ch’in pampa” nisqanmi.
This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”
Chayraykum wañusqakunapa qallariy rikch’ariyninku huk willakuywan ruwasqa, chay willakuyqa tullukunata huñunakurqachin; ichaqa manaraqmi kawsayniyuqkuna kanchu. Chaykunata hatun kallpayuq ejercitoman tikrananpaqqa tawa wayrakunapa willakuyninmi munakun, chaymi sellasqa willakuyqa. Ñawpaq kaq willakuy, paykunata huñuchimuq, “huk simi”mantan hamun.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.
Samaqchaychis, samaqchaychis llaqtayta, nispa nin Diosniykichis. Sumaq sonqowan rimapaychis Jerusalénta, hinaspa qapariychis payman: maqanakusqan tukukuqña kasqanta, huchan pampachasqa kasqanta; imaraykuchus Señorpa makinmanta iskay kuti chaskirqan llapa huchankunamanta. Ch’in pampa ukhupi qaparichkaqpa siminmi: Señorpa ñanninta wakichiychis, ch’in pampapi ñiqin ñanta chiqanchaychis Diosninchikpaq. Llapa wayq’ukuna hatarichisqa kanqa, llapa urqukuna hinaspa moqokuna urayachisqa kanqa; q’iwisqa kaqkunapas chiqanyasqa kanqa, ch’ullqu ñankunapas pampachisqa kanqa. Isaías 40:1–4.
The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.
Kunkamqa hamun ch’in pampaqmantan, chayqa “qanchis kutikama” ch’iqiy nisqamanta rikch’akuyninmi. Chay kunkamqa ch’in pampapin kashan, Ezequielpas wañusqa tullukunapa wayquman apasqa karqanmi. Payqa chay kikin wayqumantapunin willakurqan, manan karumantachu.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.
Señorpa makinqa ñoqapi karqa, Señorpa Espiritunwanmi apawarqu, chay tullukunawan hunt’aq pampapa chawpinpitaq churawarqa. Ezequiel 37:1.
The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.
Pampaqa kimsa p’unchaw kuskanwan huk kuskan p’unchawpa ch’in pampa kasqanmi. Kunkapa waqayninpa promesanqa Jerusalén llaqtapa huchan pampachasqa kasqanta, hinaspataq paypa maqanakuyñinta tukusqa kasqanta nin. Chay promesanqa pachak tawa chunka tawa waranqa runakunapa sellasqa kayninta qhawachin, chaymi qhepa p’unchaykunapi hunt’akusqa. Ichaqa paypa huchan pampachasqa kayninqa tukuy huchankunamanta iskay kuti chaskisqanwanmi tinkuchisqa. Moisés qosqan hampiqa mana paykunaq huchankunallatachu willakuyta mañan, aswanpas taytakunapa huchankunatapas. Sichus chay kamachiyta hunt’ankuman, huchankunam pampachasqa kanqa.
We will continue these truths in the next article.
Kay chiqaq qillqapiqa kay chiqaq qispillapiqa, kay cheqaq chiqata kaykuna chi yachachisqakunata qatiqllamusaq.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Arí, llapa Israel runakunan qanpa kamachiykita p’antrarqanku, karunchakuspa ama simiykita kasukunankupaq; chayraykun ñoqaykumanqa maldición ichakumusqa, hinallataq Diospa sirviqnin Moisespa kamachiyninpi qillqasqa juramentupas, paypa contranpi huchallikusqaykumanta. Paymi rimayninkunata takyachirqan, ñoqaykupa contrayku rimarisqankunata, hinallataq juezniykukunapa contranpi, paykuna juzgasqankumanta, huk hatun mana allinta ñoqaykuman apamuspa; tukuy hanaq pachapa uranpiqa manam imapas rurasqachu Jerusalén llaqtapi imaynachus rurasqa kasqa hina. Imaynachus Moisespa kamachiyninpi qillqasqa kashan, chay hinallataq tukuy kay mana alli ñoqaykuman hamusqa; ichaqa manam Señor Diosniykupa ñawpaqenpi mañakuyta ruwarqaykuchu, mana allin ruwasqaykumanta kutirikunaykupaq, chiqaq kayniykita entiendinaykupaqpas. Daniel 9:11–13.