The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.
Jesucristopa Revelacionninpa mensajen, kunan kichasqa kashanman hina, chaypiqa riqsichin hebreo simita “cheqaq kay” nisqaman tikrasqata, mayqinchus wakinkunawan kuska Cristoq karakternta rikuchin Alpha y Omega hina. Imaynachus imapa qallariynin chay imapa tukukuyninta temsilan, chayqa llapan Bibliapi mast’arikun; Cristoq karakterñataq Bibliapi rikurichkan, paymi Palabra kasqanrayku. Alpha y Omegaqa Cristoq karakterñinmanta huk elementonmi, chaytaq pay kikinmi riqsichin, Dios kasqanmanta prueban kananpaq.
Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.
Iskayías qanchis chunka tawa kapítulun qallarin huk proféticok willakuyta, chaymi astawan riqsichkan Iskayías qillqapa tukuyninkama, soqta chunka soqta kapítulokama. Qallarinmi reqsichispa kachamusqa Consoladorta, mayqintachus Cristo discípulonkuna-man prometerqan paykunata sonqochanankupaq, paypa ripuyninrayku; ichaqa Consoladorpa hamuynin tarin hunt’asqa, llapa profecíakuna hina, qhepa p’unchaykunapi. Iskayíaspa hinaspa Jesuspa reqsichisqanku Consoladorpa chayamuyninta qhawachin pachak tawa chunka tawayoq waranqa runakunapa kuyukuyninpi llakikuy-man, mayqinchus karqan julio killapa chunka pusaqniyoq p’unchayninpi, iskay waranqa iskay chunka watapi.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.
Ichaqaqaqmi nisqaykita niykichis: allinmi qankunapaq ripusqay; mana ripuspaqa, Kuskachaqa manam qankunaman hamunqachu; ripuptiymi ichaqa payta qankunaman kachamusqaykichis. Hinaspa pay hamuspanmi, huchamanta, chiqap kaymanta, taripakuy mantawan kay pachata qawachinqa. Juan 16:7, 8.
The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.
“Jucha, chiqap kay, hinaspa taripay” nisqa simikunaqa “allpachata huchachinampaq” sonqochaqpa llamk’ananmi. “Huchachiy” nisqa simita tikrasqaqa, “yuyaychay, chiqapman apay” niy ima nirqankunatapas uqllarinmi. “Jucha, chiqap kay hinaspa taripay” nisqa kimsa thakikunaqa hebreo simipi “chiqaq kay” nisqaman tikrasqa simita rikuchin. Chay simiqa hebreo alfabetopa ñawpaq, chunka kimsayuq, hinaspa qhipa qillqakunanmanta rurasqam karqan; chay simitaq tukuy imakunata kamaq Diosqa ñawpaq hinaspa qhipa kasqanta, Alpha hinaspa Omega kasqanta, unanchan. Sonqochaq hamuspa llakikuywan saqisqa pachak tawa chunka tawayuq waranqaman chayaruptinqa, payqa paykunata yuyaychachinqa, chaymanta allpachatapas, Diosqa Alpha hinaspa Omega kasqanta.
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: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
Sonqochiychis, sonqochiychis llaqtayta, nispa nin Diosniykichis. Sumaq simikunawan rimapaychis Jerusalénta, hinaspa waqyaychis payman, maqanakusqan tukukuqña kasqanta, huchan pampachasqa kasqanta; imaraykuchus Tukuy Apuq makimantam iskay kutita chaskirqan llapa huchankunamanta. Ch’inneqpi waqyaqpa simin: Señorpa ñanninta wakichiychis, ch’in pampapi ñiqin ñanta ruraychis Diosninchikpaq. Llapa wayq’ukuna hatarichisqa kanqa, llapa urqukuna hinaspa moqokuna urayachisqa kanqa; q’ewikuna chiqanyasqa kanqa, qhasa cheqnikuna pampachasqa kanqa. Hinaspa Señorpa k’anchaynin rikuchisqa kanqa, llapa aycha kuska rikunqa; imaraykuchus Señorpa siminmi chayta rimarqan. Isaías 40:1–5.
The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”
Kay pasajeqa reqsinmi qhipa Eliaspa willakuqninpa rurasqanta, mayqinchus William Millerwan rikuchisqa karqan, paytaq Juan Bautistawan rikuchisqa karqan, paytaq Eliaswan rikuchisqa karqan, hinaspataq Malaquías sutiyuq qillqaqa reqsichirqan tratopa willakuqninpaq ñanta waqaychaq willakuq hina. Qhipa Eliaspa kuyuriyninpi, Señor sonqochakuqta kachamuspa kallpachananpaq llakichisqa runakunata, mayqinkunachus Señorpaq suyaspa kashanku unaychasqa p’unchawkunapi, chayqa “Señorpa hatun k’anchaynin rikuchisqa kanqa, hinaspa llapa aycha hukllapi rikunqa.” Señorpa “hatun k’anchayninqa” paypa kawsayninmi, Jesucristopa Revelaciónnintaq paypa kawsayninmanta chay imayna kasqanta kicharisqa rikuchiymi, mayqinchus Alpha y Omega hina sutichasqa kasqanwan rikuchisqa. Ñawpaq phisqa versículokunapa qallarichiynin qhepaman, “ch’in pampa ukhupi waqaqpa simin” Diosta tapun: “¿Imatataq waqasaq?”
The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.
Simitaqaqmi nirqan: “Qarqariy,” nispa. Paytaq nirqan: “¿Imatataq qarqariyman?” Tukuy aychaq kaqkuna qura hinam, tukuy sumaq kaynintaq chakra t’ikahinam: qura ch’akipun, t’ikataq wañun; Señorpa Samaynin payman wayraykusqanrayku: cheqaqtapunin llaqtaqa qura hina. Qura ch’akipun, t’ikataq wañun; ichaqa Diosninchispa siminqa wiñaypaqmi sayanqa. Isaías 40:6–8.
The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.
Cristopa carácterpa willakuynin, Alpha y Omega hina rikuchisqa, Islampa simbologíannimpi churakusqa kashan. Ezequiel kimsa chunka qanchisniyuqpi wañusqa tullukunapa qhuchhuwan ñawpaqta huñusqa kan, chaymantaq tawa wayrakunapa profético willakuyninwan kawsarichisqa kan.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Angelkuna tawa wayrakunata hapiykachkanku, piñasqa kawallu hina rikuchisqa, qispiyta munaspa p’akiykuspa lliw kay pachap patanman kallpayta munan, puriynin ñanpi chinkachiytawan wañuqtapas apamuspa.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
«¿Puñusqachu kayku wiñay pachaq muyuriyninpi kikin patapi? ¿Uphi, chiri, wañusqa hinaqa kananchu? ¡Ay, imaynatachá iglesiakunanchikpi Diospa Espíritunwan samayninwan llaqtanman phukusqa kanman, paykuna chakinkupi sayarispanku kawsanankupaq! Rikunayku tiyan ñanqa k’iti kasqanta, punkuqa sasalla kasqanta. Ichaqa chay sasalla punkuta pasaspa, anchanqa mana tukukuyniyuqmi.» Manuscript Releases, volume 20, 217.
The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.
Bibliaq profecíanpi phiñakuywan kachkan caballoqa Islammi. Chay phiñakuy caballoqa mana llank’aynin wañuchiyta rurachun hark’asqa kachkan, tawa angelkunaq tawa wayrakunata jap’isqanwan rikuchisqa hina, Apocalipsis qanchis ñiqinpi. Paykunaqa hark’asqa kachkanku pachak tawa chunka tawa waranqa runakuna sellasqa kanankukama.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Chaykunamanta qhipamanqa rikurqani tawa angelkunata kay pachapa tawa k’uchunkunapi sayashaqta, kay pachapa tawa wayrakunata hap’ishaqta, ama wayra wayramunanpaq kay pachapi, nitaq qochapi, nitaq mayqin sach’apipas. Hinaspataq huk angelta rikurqani inti lluqsimuy lado-manta wichariqta, kawsachiq Diospa sellonta apaqta; payqa sinchi kunkawan qaparirqa chay tawa angelkunaman, pikunamanmi qosqa karqa kay pachatawan qochatapas ñak’achinankupaq, nispa: Ama ñak’achiychischu kay pachata, nitaq qochata, nitaq sach’akunata, ñawpaqta Diosniykuq kamachinkunata urqunkunapi sellosqaykukama. Apocalipsis 7:1–3.
The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.
Tawa chusku wayrakuna hark’asqa kasqanku, Diospa llaqtanpa sellasqan tukukunan kama Islam nisqa hark’asqa kasqanta rikuchin. Islamqa Apocalipsispi qanchis trompetakunamanta qhipa kimsa hina rikuchisqa kachkan, hinallataq kimsa ay nisqakuna hinapas.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Hinaspan rikurirqani, uyarirqanitaq huk angelta hanaq pacha chawpinta phawachkaqta, sinchi qaparinawan nispa: ¡Ay, ay, ay, kay pachapi tiyaqkunapaq, chay kimsa angelkunapa waq trompetakunapa kunanraq waqyasqan rayku! Apocalipsis 8:13.
After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.
Kimsa aylla waqay cornokunata riqsichisqanmanta qhipaman, Juanqa isqun capítulope Islampa kayninchasqankunata reqsichin. Isqun capítulo, tawa versículopi, Islamman huk kamachiy qosqa karqan; chayqa hunt’asqa karqan Abubekrpa historiampi, paymi Mohammed qhipaman ñawpaq umalliq karqan.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Hinaspata kamachisqa karqan mana allpapa qhichhanta, nitaq ima q’omer kaqta, nitaq ima sach’ata dañachinankupaq; aswanqa Diospa sellonta urkunpi mana chariq runakunallatan. Apocalipsis 9:4.
Uriah Smith, identified the relation of Abubekr to verse four.
Uriah Smithqa, tawa qhawa chunka tawa versículowan Abubekrpa relaciónninta reqsichirqan.
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:
“Mahoma wañusqan qhipaman, paypa kamachiyninpi rantisqa karqa Abubekr, A.D. 632 watapi; paymi, atiyninta kamachiynintawan allinta sayarichisqanmanta chaylla, Arabia llaqtakunapi ayllukunaman muyuriq cartata apachirqa, maymantachus kay qatiq nisqa t’aqaqa hurqusqam:
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.
“‘Señorpa maqanakunanta maqashaspaykichis, qhari hina sinchita sayarichiychis, mana qhepapaman kutirispaykichis; ichaqa ama atipayniykichis warmikunapa, wawakunapa yawarninwan qellichasqa kachunchu. Ama palmera sach’akunata churuychischu, nitaq trigopa chakrankunatapas ruphachiychischu. Ama ruruyuq sach’akunatapas cuchuychischu, nitaq uywakunaman ima mana allintapas ruraychischu, mikhunaykichispaq wañuchisqaykichistaqa saqespa. Iman pacto utaq kamachikuytapas ruwaspaykichis, chayman hina sayaychis, nisqaykichisman hinallataq allin kaychis. Purisqaykichispiqa, wakin religioso runakunata tarikunkichis, monasteriokunapi sapallan tiyaspa, chayna Diosman serviyta munasqankuta; paykunata saqeychis, amataq paykunata wañuchiychischu nitaq monasteriokunatapas thuñiychischu. Hinaspataq huk laya runakunatapas tarikunkichis, Satanaspa sinagoganman perteneciq, rutusqa umayoqkunata; cheqaqta umankuta phallariychiychis, amataq ima qespichikuytapas qoychischu, Mohammedano tukunkama utaq tributo pagankama.’” Uriah Smith, Daniel and the Revelation, 500.
Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.
Uriah Smithqa iskay runakunapa rikch’ayninkunata reqsichinmi, chaykunataqa Abubekr kachamusqan islámico maqanakuy runakuna Roma contra maqanakuyta apamunankupaq reqsichinankupaq. Huk rikch’aytaqa católico monjekunamanta nispa reqsichin, paykunaqa domingo p’unchawpi yupaychaqkuna karqanku; huknin rikch’aytaq qanchis kaq p’unchawpi yupaychaqkuna karqanku. Islamqa inti yupaychaqkunallatam maqananpaq karqa. Aswan hatun ancha yuyaykusqanchikpaqmi kayqa: runakuna, domingo p’unchaw waqaychaqkuna kaptinpas icha Sabbath p’unchaw waqaychaqkuna kaptinpas, unquy simikaypi q’achuta, q’omer imaymanakunata, sach’akunatapas rikch’achisqa kanku. Qanchis ñiqi capítulopi tawa wayrakunaqa q’achuman mana wayranankupaq hark’asqa karqanku, chay Sabbath waqaychaqkuna sellosqa kanankukama.
The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.
Pachak tawaqa chunka tawa waranqa runakunapa kuyukuyninmanta willakuqnin Diosman tapukun: “¿Imatataq waqyayman?” nispa. Payman nisqaña karqan paypa willakuyninqa kananpaqmi Diospa Simin wiñaypaq sinchita sayasqanmanta, chay willakuynintaq churana karqan qura patapi wayra wayramusqanmanta contexto ukhupi. Imaynachus Sonqochakuq kachamusqa pachak tawaqa chunka tawa waranqa runakunaman, mayqinkunaqa Islammanta pantasqa willakuy mana hunt’akusqanrayku llakisqa karqanku, hinaspataq reqsinku chunka sipaskunapa rikch’ayninpi suyasqa pacha ukhupi kasqankuta, chaymantataq Sonqochakuq willan paykunaman paykuna rikuchinankupaq willakuyninkuqa Bibliapa profeciankunapi Islampa ruwayninmanta willakuy kasqanta. Sonqochakuqpa hamuynin, chay suyasqa pachapa historiampi, paykunata sayachin.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Hinaspan niwarqan: Runaq Churin, sayariy chakiykikunapi, qanman rimasaq. Hinaspan espiritu yaykurqan ñoqaman pay rimashaqtin, chakiykunaman sayarichiwaptin, uyaq kani pay rimamuwaqniyta. Ezequiel 2:1, 2.
They stand when they are resurrected.
Paykuna sayarinku kawsarichisqa kaptinku.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
Runakuna, ayllukuna, simikuna, nacionkunapas paykunapa wañusqa cuerponta rikunqaku kimsa punchaw kuskanpi; hinaspataq mana saqenqakuchu paykunapa wañusqa cuerpunkuna p’ampasqa kananpaq. Kay pachapi tiyaqkunaqa paykunamanta kusikunqaku, raymikunqaku, hukninmanta hukninman regalokunata apachinqaku; imaraykuchus kay iskay profetakunaqa kay pachapi tiyaqkunata ñak’arichirqaku. Chay kimsa punchaw kuskan qhipamanmi Diosmanta kawsay Espíritu paykunaman haykurqan, hinaspataq chakinkupi sayariqku; paykunata rikuqkunamanpas hatun manchay urmaykurqan. Apocalipsis 11:9–11.
The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.
Sayaypi sayariy iskay purikuna, chaymanta estandarte hina oqarisqa kayqa Ezequielpa qanchis chunka qanchisniyuq kapítulonpipas rikuchisqanmi. Ezequielpa ñawpaq kaq puriyninqa, wañusqa ch’aki tullukunapa cuerponpa rakikuna tantachin, llakikuy pampapi kashaqkunata. Ezequielpa iskay kaq puriyninqa, tawa wayrakunapa willakuyninmi, chaymi sellado willakuy, chaymi Islampa willakuynin.
And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.
Hinaspan nispaq, Runa Churi, kay tullkukunachu kawsarinqaku? Ñuqataq kutichirqani, Ay Apu Dios, qanmi yachanki. Huktawanmi nispaqarqani: Kay tullkuna patapi willakuy, hinaspa paykunata niy: Ay ch’aqi tullkuna, uyariychik Señorpa siminta. Kayhinatan Señor Dios nin kay tullkunaman: Qhawariychik, ñuqam samayta qankunaman yaykuchisaq, hinaspa kawsarinkichik: hinaspa ankukunata qankunapi churasaq, aysata wiñachisaq qankunapi, qarawanpas qankunata p’istuchisaq, samaytataq qankunaman churasaq, hinaspa kawsarinkichik; hinaspa yachankichikmi ñuqa Señor kasqayta. Chayraykun kamachisqa hina willakurqani; hinaspa willakusqaykama, uyarikurqan huk qapariy, hinaspa qhawariy, kuyuy karqan, tullkunataq huñunakuspa sapa tullku masin tullkuman chayarqan. Qhawarisqaypitaq, ankukunaqa hinaspa aysaqa paykunapi wiñarqan, qarataq patanmanta paykunata p’isturqan; ichaqa mana samaychu paykunapi karqan. Chaymantataq niwarqan, Wayraman willakuy, willakuy, Runa Churi, hinaspa wayraman niy: Kayhinatan Señor Dios nin; Tawa wayrakunamanta hamuy, ay samay, hinaspa kay wañusqakunapi samaykuy, kawsanankupaq. Chayraykun pay kamachiwashqan hina willakurqani, samaytaq paykunaman yaykurqan, paykunataq kawsarirqanku, chakinkupi sayarispa, sinchi hatun ejército hina. Ezequiel 37:3–10.
In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.
Isaías qelqapi, kunan yuyaychasqanchis pasajepi, sonqochakuq chayamuchkaptin, paykuna chakinkumanta sayarinku; chaymantaq hatun urquman hoqarisqa kanku unanchakuna hina, hinaspan “allin willakuyta” willakunku, chaymi qhepa tamya, kinsa kaq angelpa willakuynin.
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.
Sion llaqta, alli willakuykunata apamuq, hatun urquman wichariy; Jerusalén llaqta, alli willakuykunata apamuq, sinchi kallpawan qapariy; oqarichiy, ama manchakuychu; Judá llaqtakunaman niy: ¡Qhawariychik qankunap Diosniykichikta! Qhawariy, Señor Diosqa hamunqa kallpasapa makiwan, hinaspa brazo-nmi paypaq kamachinqa; qhawariy, premiunqa paywan kuska kachkan, rurasqanpa kutichikuyninpas ñawpaqninpi kachkan. Michiq hina uywanqan ovejakunata michinqa; makiwan corderokunata huñunqa, qhasqunpi aparinqa, wawayuqkunatataq llamp’uypi pusanqa. ¿Pita unuykunata makinpa t’uqllanwan tupurqan, hanaq pachatapas rikra tupuyninwan tupurqan, kay pachapa allpanta tupuyman huñurqan, urqukunatapas balanzapi llasharqan, moqokunatapas aysanakunapi tupurqan? ¿Pita Señorpa Espiritunta pusarqan, utaq yachachiqnin kaspa payta yachachirqan? ¿Piwantaq yuyaychakurqan, pitaq payta yachachirqan, taripay ñanpi yachachirqan, yachayta yachachirqan, unanchaypa ñanta rikuchirqan? Qhawariy, nacionkunaqa huk phuyu yaku hina baldepi urmaqlla kanku, balanzapa huch’uy allpa ñut’un hina yupasqa kanku; qhawariy, iskayladopi muyuriq allpakunatapas ancha huch’uy imahina oqarin. Líbanoqa manam hayk’anchu nina rupachinapaq, chaypi kaq uywakunapas manam hayk’anchu rupachina sacrificiopaq. Llapa nacionkunaqa paypa ñawpaqninpi mana imapas hinam kanku; paypaqqa manam imapaschu, astawan mana imapas, yanqa kayllam. Isaías 40:9–17.
Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.
Paykunaqa sepulturankumanta lluqsisqakunaqa huk unancha hina hoqarisqa kanku, utaq Isaias riqsichisqan hina, paykunaqa “huk hatun urquman” apasqa kanku. Chay hatun urquqa unancha kachkan, hinaspa chayqa Señorpaq suyasqakunata rikuchin, unaychasqa pacha ukhupi, mayqin pacha qallarin 18 julio 2020 ñiqin ñawpaq llakikuywan.
One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.
Waranqa runakuna hukpa piñakuyninmanta ayqenqaku; pichqapa piñakuyninmantataq ayqenqankichik: urqu patapi huk unanchasqa sach’a hina, hinaspa huk orqopi huk banderata hina saqisqa kanaykikama. Chayraykun Señor suyanqa, qankunata qhuyapayakuspa allin kayta qosunaykipaq; chayraykutaq hatunchasqa kanqa, qankunata khuyapayananpaq: Señorqa taripaq Diosmi; kusisqaqa llapa payta suyaqkuna. Isaías 30:17, 18.
In Revelation eleven the ensign is taken to heaven.
Apocalipsis chunka hukniyuqpi, señalqa hanaq pacha-man apasqa kachkan.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
Paykunaqmi hatun qapariyta uyarirqanku, paykunaman nispa: «Kayman wichariychik.» Hinaspan pukuypi hanaq pachaman wicharirqanku; awqankunataq paykunata rikurqanku. Chaylla horapin hatun allpa kuyuy karqa, llaqtapa chunka kaqninmanta huknin urmarqa, allpa kuyuypitaq qanchis waranqa runakuna wañuchisqa karqanku; puchuq kaqkunataq mancharisqa kaspa, hanaq pacha Diosman hatunchayta qurqanku. Apocalipsis 11:12, 13.
Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.
Apocalipsis chunka hukniyuqmi reqsichin iskay testigokuna hanaq pacha-man oqarisqa kasqankuta, chaylla hora pampachakuywan kuska. Chay pampachakuyqa ñawpaq historiapi Francia Revoluciónwan hunt’asqa kasqa, Estados Unidos suyuta domingo leypi tikrayta rikch’achin. Chhaynaqa estandarteqa domingo leypi oqarisqa, hinaspataq chay estandarteqa “allin willakuykunata” llapa kay pachaman willakun.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Tukuy kay pachaq tiyaqkuna, hallp’api kawsak runakuna ima, qhawariychik, urqukunapi huk unanchata oqarisqan p’unchawpi; waqrapas waqyasqan p’unchawpi, uyariychik. Isaías 18:3.
The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.
Unanchakqa “allin willakuykunata” rikuchinqa “trompeta” waqachisqa kaptin. Apocalipsispi qhipa trompetapa willakuyninqa qanchis kaq trompetam, chaymi kinsa kaq ay, chaymi Islam nisqa. Isaias, Juan, Ezequiel ima, llapankum qhipa p’unchaykunamanta rimashanku, hinaspataq manam hayk’aqpas huknin hukninta contradicenkuchu.
The seal of God is placed upon God’s people at the Sunday law.
Diospa sellonqa churakun Diospa llaqtanpa hawpinman domingo p’unchay kamachiypi.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“Manamantaqa mayqinpas mana hayk’aqpas Diospa sellonta chaskisunchu, characterninchikpi huk qhelli utaq huk manchasqa kaptin. Ñuqanchikmanmi saqesqa kachkan characterninchikpa pantasqankunata allichay, almaq templonta llapa qhellikuykunamanta pichay. Chaymantataq qhepa para ñuqanchikman urmamunqa, ñawpaq paraqa Pentecostés p’unchaypi discipulokunaman imayna urmarqan hinata....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.
“¿Imatataq ruwashankichik, wawqe-panaykuna, hatun wakichikuy llamk’aypi? Kay pachawan hukllanakusqakunaqa kay pacha rikch’ayninta chaskinku hinaspa wakichikushanku uywaqa señalninpaq. Kikinkumanta mana atiniyta yuyaspa, Diospa ñawpaqenpi k’umuykukuqkuna, cheqaq kayta kasukuspa almanninkuta chuyaqchakuqkunaqa hanaq pacha rikch’ayta chaskishanku hinaspa Diospa sellonpaq wakichikushanku urkunkupi. Kamachiy lluqsispa, señal churayta ñit’isqa kaptinqa, paykunapa kawsaynin rikch’ayninqa wiñaypaq chuya, mana ima qilliyoqpas qhiparinqa.” Testimonies, volume 5, 214–216.
Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.
Manaqámi kamachiyqa Domingo p’unchaypa ley nisqapi huellachasqa kanqa chaypas, sellota chaskiqkunaqa sellopaq wakichisqa carácter-niyoqña kayta muchkanku manaraq Domingo p’unchaypa ley hamuptin, imaraykuchus Domingo p’unchaypa leyqa chay crisis-mi, Diospa siminpi llapa crisis-kuna ñawpaqman rikuchisqanman chayan. Chaymi “crisis”, icha “waqyay”, chawpi tutapi chunka sipaskunamanta rimaypi nisqa.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
Carácterqa huk crisisiswanmi rikuchikun. Chawpi tutapim llakikuywan hunt’asqa kunkawan willasqa karqa: “Qhawariychik, qasaraq hamun; lloqsimuychik tinkuqninchikpaq”, nispa, puñusqa sipaskuna rikch’arimurqanku puñuyninkumanta, chaypim rikurirqa pichus chay ruwaypaq wakichisqa kasqanku. Iskay hukllawasqallam hap’isqa karqanku, ichaqa hukninqa wakichisqam karqa chay sasachakuypaq, huktaq mana wakichisqachu tarisqa karqa. Carácterqa circunstanciakunawanmi rikuchikun. Sasachakuykunam carácterpa cheqaq kayninta sut’inchanku. Ima ñanpaq mana suyasqa, mana yuyasqa llaquy, wañuywan chinkachikuy, utaq crisis; mana suyasqa onqoy utaq ñak’ariy; imapas almawan wañuyta uyapura sayachiq, chaymi carácterpa ukhupi cheqaq kasqanta rikuchinqa. Sut’iyachisqam kanqa Diospa siminpa promesankunapi cheqaq iñiy kasqanmanta utaq mana kasqanmanta. Sut’iyachisqam kanqa almaqa graciyawan kallpachasqa kachkanchu mana chaymanta, mecherowan kuska wiraq vesselpi kachkanchu mana chaymanta.
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Pruebanakuna llapanmanmi chayamun. ¿Imaynatan Diospa pruebawan hinaspa suyaychasqanwan kaspa purinchik? ¿Mecheronchikkuna wañunachu? ¿Ichataq k’anchaykutaqa manaraqchu wañuchkanchik, aswanpas rataykuchkanchikchu? ¿Sapa imaymana sasachakuypaqchu wakichisqa kachkanchik, paywan t’inkisqa kasqanchikrayku, payqa graciawan cheqaq kaywan hunt’asqa kasqanrayku? Pichqa yachaysapa doncellakunaqa mana atirqankuchu pichqa mana yuyaysapa doncellakunaman karakterninkuta qusqayta. Karakterqa sapankama runa kasqanchikpi ñuqanchikraykuta ruwasqa kanan.” Review and Herald, October 17, 1895.
The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.
Yuyaysapa sipaskunaqa aceite-ta necesitakurqanku waqay manaraq rurasqa kaptin, chawpi tuta sasachakuy chayamunanpaqqa, qhipamña aceite-ta tarinapaq.
“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.
“Kunanqa kachkan huk espíritu desesperaciónmanta, guerramanta hinaspa yawar usyaymanta, chay espírituqa aswanraqmi wiñanqa pacha tukukuynin kama. Diospa llaqtan runakuna urkunkupi sellasqa kanku chaylla ratomanta,—manam rikuy atisqa ima sello utaq markachu, aswanpas cheqaq kaypi takyasqa kasqankum, yuyayninpipas espiritualmentepas, mana kuyuchisqa kananpaq,—Diospa llaqtan sellasqa hinaspa chay qhuyuyllapaq wakichisqaña kaqtinkuchá, chayqa hamunqa. Arí, qallariñanñam; Diospa taripayninkunaqa kunanmi kay hallp’api kachkan, ñoqanchisman willanakunata qospa, ima hamunanta yachananchikpaq.” Manuscript Releases, volumen 1, 249.
The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.
Diospa sellonqa cheqaqman takyaykuymi, yuyayman hina, chaymanta espiritupi hinallataq. Chay selloqa mana rikuy atisqachu, ichaqa estandarteqa rikusqa kanqa, imaraykuchus chayllam kay pachata willakuywan waqyay atikunanpaq. Chayrayku, huk pacha kanmi maypin sellota mana rikuy atikun, chaymanta qatiqta Domingo p’unchay kamachiy hamun, maypipas sellota rikusqa kanan tiyan.
“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 Santoq rurananqa kaymi: huchamanta, chanin kaymanta, hinallataq taripakuymantapas kay pachata yuyachiy hinaspa sut’inchay. Kay pachaqa sapaq warningqa manam huk hina chaskinkachu, aswanqa cheqaqta iñiqkuna cheqaqwan santuyaqkuna rikurisqanraykum, hanan kaq, chuya kaq principiosman hina purisqankuwan, sut’i, hatun, hanaychasqa yuyaypi rikuchispa imayna t’aqanakuy kasqanta Diospa kamachikuyninkunata waqaychaqkunawan, chaki sikinwan saruchaqkunawanpas. Espírituq santuyachisqanmi reqsichin imayna sapaq kasqanta Diospa sellonniyuqkunawan, llulla samana p’unchayta waqaychaqkunawanpas. Pruebakuy hamuptinqa, sut’ita rikurinqa imataq bestiapa señalan kasqanta. Chayqa domingo p’unchayta waqaychaymi. Cheqaqta uyarispaña, kay p’unchayta llaqtasqa p’unchay hina yupaychaspa qhipamanraq qatiqkunaqa, huchayoq runapa firmanta apanku, paymi tiempos-ta leykunatawan tikrayta yuyarqan.” Bible Training School, December 1, 1903.
The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.
Siminchata kamachiy manaraq chayamushaspa tarinapaq kashanmi Cristopa kawsaynin allin rurayninpa hunt’asqa wiñaynin, chayqa mana rikuy atisqachu, angelkunallam rikunku. Siminchata kamachiypi rikuy atisqa siminqa kanku qanchis p’unchaw samana p’unchawta waqaychaqkuna, imaraykuchus chaymi Diospa llaqtanpaq simin, utaq señalnin.
Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.
Qampis Israelpa churinkunamanpas rimay, nispa: Cheqaqtapuni samana p’unchaynikunata waqaychankichik; chayqa noqawan qankunawanpas unanchanmi kachkan miraynikiqkuna tukuy tiempopi; chaywan yachanaykichikpaq noqaqa Señor kasqayta, qankunata santuyaqta. Éxodo 31:13.
The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.
Tawaqninchik pachak iskay chunka tawa waranqa tawa pachakninpa sellosqanku qallarikurqa 18 julio 2020 p’unchaypi, hinaspan tukukunqa manaraq Domingo p’unchay kamachiy chayasqanmanta.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Llapa kay pacha tiyaqkuna, hallp’a patapi kaqkuna ima, qhawariychik, urqukunapi huk unanchaqta oqariptin; waqrapas waqyasqanta uyariychik. Isaías 18:3.
The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.
Kunan qichasqa qanchis illapakunaqa reqsichinmi, pachak tawa chunka tawa waranqa runakunapa historiankuqa huk willakuy willay llamk’ay kasqanta, chay willakuyqa kinsa kaq manchay llakiypa waqyay pututupa kamachikuy contexto ukhupi churakusqa. Bibliaq profeciankunapi Islampa pututuqa waqyasqanmi hina, panteonmanta oqarichisqa unanchawan.
The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.
Sapa reforma siq’ipi tawa señalninkuna, 1840manta 1844kama historiapa tawa señalninkunawan tinkichisqa kashaspanku, sapanka reforma siq’ipi tawa puriyninkunamanta sapa hukninqa wiñayllaña kaqlla temata hap’isinanta takyachin. Pachak tawa chunka tawa waranqa runakunapa historiapin ñawpaq señal, 1840manta 1844kama rikuchisqa karqan, setiembre 11, 2001 p’unchawpi mensajepa kallpachakusqan karqan. Chay señalqa Islam karqan. Pachak tawa chunka tawa waranqa runakunapa paralelo historiapin iskay ñiqin señalqa julio 18, 2020 p’unchawpi llakikuy karqan. Chay señalqa Islammanta huk willakuy karqan, pacha churaywan waqllichisqa. Kimsa ñiqin señalqa, Chawpi Tuta Qapariyta señalaspa, Islammanta pantasqa willakuypa allinchayninmi. Chay allinchayqa pacha churayta qhespichiyta rikuchin. Tawa ñiqin señalqa domingo leymi, maypichus oqarisqa unanchaq qanchis ñiqin trompetata waqachin, chaymi kimsa ñiqin ay; chaymi Islam.
Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.
Isaias qillqap chunka tawa ch’usaq t’aqaqa qhawaqnin suqta chunka soqtayuq qhipaman t’aqakunapa qallariyninta reqsichin. Chay qallariyqa Taripay Willakuy qillqap chunka hukniyuq t’aqapi tarikun, iskay profetakuna runakunata ñak’arichiqkuna wañusqamanta kawsarichisqa kaptinku. Sonqochiqmi paykunata kawsarichin, sayariq kayman churamun, chaymantaq hanaq pachaman oqarisqa kanku. Isaiasqa Elías willaq chaskiqta purun pampapi waqaq simi hina reqsichin. Chay chaskiqqa tapukun imataq willakuynin kananmanta, hinaspataq profetap siminchaywan nisqa kachkan: Islampa willakuyninqa pukunata waqaychaq trompeta waqyaymi, unanchaqpa willasqan. Ichataq p’unchaykuna tukukuypi Islamqa waqaychaq trompeta hina qhawachiyta atinqa, ñawpa pachaq Islamta reqsichispa chayllawan. Islampa qallariynin, Millerita runakuna yachasqankuman hina, Habacucpa iskay santu siq’ikuna patapi rikch’arisqa hina, kimsakaq ay payapi Islamta reqsichinapaq llamk’achisqa kanan tiyan.
I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Señorpa punchawninpi Espíritupi karqani, hinaspan qhepaymanta uyariqani hatun qapariyta, waqra qapariynin hina. Apocalipsis 1:10.
John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.
Juanqa qhepanta trompetapa kunan rimayninta uyarirqan Apocalipsispi, hinaspataq Juanqa pachak tawa chunka tawa waranqa runakunata reqsichin, paykuna ñawpaq pachamanta hamuq rimayta uyarinku. Juanpa qhepapi kaq rimayqa, chayqa ñawpaq pachamanta trompetapa waqyayninta reqsichispa, pionerokunapa yachayninmi, mayqenchus trompetakunaqa Diospa juicionnin karqan domingo punchaw yupaychaypa contra. Ñawpaq tawa trompetakunaqa paganoroma contra apamusqa karqan Constantino watapi 321 ñawpaq domingo kamachiyta churaptin kutichisqa hina. Pisqaqa soqta trompetapas, mayqenkunachus ñawpaq kaq iskay llaquykuna kanku, Diospa juicionninkunatan reqsichin papal Roma contra, paypas Orleans Consejo nisqapi watapi 538 domingo kamachiyta churasqanmanta qhepa. Islam nisqapa kinsa kaq llaquyninqa chayamun Estados Unidospi domingo kamachiy pasanman hina. Chaypim estandarte hoqarisqa kan, hinaspataq Islampa profetiko ruwanan reqsichisqa kan, Islampa qallariyninpi kaq ruwananman hina.
The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”
Unancha willakuyta estandarte nisqawan willakusqa, Alpha Omega nisqakunapa contexto ukupi churakusqallapi sayachisqa kayta atinqa. Kay qallariy qepaman, Isaías pusaq chunka kapitulumanta, Diospa Alpha Omega kasqanmanta Biblia qelqapi aswan kallpayoq, aswan chiqap nisqa rikuchiyqa achka qatipaq kapitukunapi churakun. Chay kapitukunaqa Isaíaspa rikuchisqanmi Jesucristopa Revelaciónninta, maytataq “Dios qon” Jesusta, “kamachinkunaman rikuchinampaq ima ruwanakuna utqaylla pasanankupaq kasqanta; angelwan kachaspataq señalta qowarqan kamachin Juanman,” paymi chayta “huk libropi qelqaspa, hinaspa” kacharqan “qanchis iglesiakunaman.”
We will consider the following chapters of Isaiah in the next article.
Qatiq qillqapiqa Isaiaspa qhipan kapítulonkunaqta qhawarisunchis.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Kusisqanmi ñawirinqa, kusisqanmi kay willakuy rimaykunata uyariqkuna, chaypi qillqasqa kaqkunatapas waqaychaqkuna; pachaqa ñañam qayllapiña kachkan. Apocalipsis 1:3.