The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.
Pachak tawqa tawa chunka tawa waranqa akllakusqakunapa siñasqa kasqan pacha, 11 septiembre 2001 p’unchaymanta Estados Unidos llaqtapi qayllamanta hamuq domingo kamachikama, chaymi profético pacha, maypichus Diospa Siminmanta llapa rikuykunapas qhepa p’unchaykunapi hunt’akunku.
Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.
Chayrayku paykunaman niy: Kayhinatanmi Señor Dios nin: Kay rimayta tukuchisaq, manaña Israelpi rimayhina apaykachanqakuchu; ichaqa paykunaman niy: Punchawkuna ñam qayllamunña, sapa rikuy willakuypas hunt’akunqanpas. Ezequiel 12:23.
In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.
Chay líniapi, kimsañiqin angelqa huk kutita chayamun, chay hina ruwasqampi, kimsañiqin angelpa chayasqanmi rikuchisqa kachkan 1844 watapi octubre killapa 22 p’unchayninmanta 1863 watapi hatarinakama. 1863 watapi hatariyqa unay Israel llaqtapa Kadeshpi ñawpaq hatariyninwanmi rikuchisqa karqan, chayraykutaq Puka Qochata chimpasqamanta Kadeshpi ñawpaq hatariykama llapa historiantinwanmi rikuchisqa kachkan. Kadeshpi ñawpaq hatariyqa iskay ñiqin Kadesh hatariyta unancharqan, chaymi Aaronpa wañusqanmantapacha iskay ñiqin Kadesh hatariykama líneaqa sellasqa kasqapa línianpi yapamanta kutichisqa kachkan.
It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.
Kaymi kutichisqa karqan Milleritakunaq historiapin, 1840 watamanta 1844 watakama, mayqinchus Cristoq bautismonmanta chakatasqa wañuyninkama rikch’achisqa karqan; chaypas cruzmanta Estebanpa rumiwan maqasqa wañuyninkama historiata qhawarichirqan. Sapa siq’imanta sapa siq’iman, ñawpaq profetakuna sapa huknin kay pacha punchawkunaqmanta aswan achkata rimarqanku, manaraq paykuna kawsasqan punchawkunaqmantachu.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Sapaq ñawpa profetakunam kikinkupa pacha tiempunmanta aswanqa ñoqanchispaq rimarqanku, chayraykum profecíankuq rimaynin ñoqanchispaq kallpanpi kachkan. ‘Kaykunataq llapallan paykunapi pasaqkarqan yachachinapaq rikch’achiykuna hina; qelqasqataq kanku ñoqanchispa yuyaychasqa kananpaq, pichus kay pachakunaq tukukuyninman chayamurqan chaykunapaq.’ 1 Corintios 10:11. ‘Manam kikinkunapaqchu, aswanqa ñoqanchispaqmi sirvirqanku chay imakunata, kunanqa willasqasña kachkanku qankunaman, hanaq pacha mantam Santo Espíritu kachamusqanwan evangelio willaqkunaq qankunaman willasqanrayku; chay imakunatam angelkunapas qhawayta munanku.’ 1 Pedro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bibliaqa kay qhepa wiñaypaq miraypaq qollqekunanta huñuspa, hukllachaspa wataykusqa. Ñawpa Testamentopa historiampi llapa hatun ruwaykuna, solemnne tratokuna ima, kay qhipa p’unchaykunapi iglesiapi kutimuykuspa karqanku, kunanpas kutimuykuchkanku.” Selected Messages, libru 3, 338, 339.
The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.
“Qhipa wiñay” nisqaqa Pedropa akllasqa wiñayninmi, chaymi pachak tawa chunka tawa waranqa runakuna, paykunataq akllasqa kashanku 11 septiembre 2001 p’unchawmanta qaylla hamuq domingo kamachikuykama, maypichus chaymanta hoqarisqa kanku huk unancha hina. “Llapa,” mana wakinnaqchu, ichaqa “Diospa Siminpi llapa hatun ruwaykuna, llakiywan hunt’asqa rurakuykunapas,” “kutimuspanku” “qhipa wiñaypi” “iglesiapa” “qhipa p’unchaykunamanta.” Sellaypa siq’inpi, Bibliaq llapa libronkuna tinkunku hinaspa tukukunku.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Apocalipsispiqa llapa Bibliapi librokuna huñunakunku hinaspa tukukunku. Kaypiqa kachkan Danielpa libroyninpa hunt’asqan. Hukninqa huk profecía; hukninñataq huk revelación. Sellasqa karqan libroqa manan Apocalipsischu, aswanqa Danielpa profecíanmanta chay qhepa p’unchaykunaman tupaq rak’inmi. Angelqa kamachirqan: ‘Qanmi ichaqa, Daniel, simikunata wisq’ay, hinaspa librota sellay, tukukuypa pacha chaykama.’ Daniel 12:4.” Hechos de los Apóstoles, 585.
The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.
“Danielpa profecianpa qhepa p’unchaykunaman hina rikch’akuq parten,” kicharisqa karqan, Danielman iskay hatun mayukuna Shinar llaqtapi qosqanku rikuykunamanta: Ulai chaymanta Hiddekel. Chay rikuykunaqa Danielpa pusaq kaq capitulonpi chunka kimsayuq, chunka tawayuq versikulokunata, hinaspa chunka hukniyuq capitulonpi tawa chunka versiculomanta pichqa chunka pichqayuqkama rikuchin. Pachak tawa chunka tawa waranqa runakunapa sellakusqan pachaqa chay historiami maypicha Cristo, hanaq pachapi Hatun Sacerdote hina, qhepa miraypa akllasqankunata wiñaypaq sellan huk tinkuyman, chaypi divina hinaspa humana kasqanwan. Daniel chunka hukniyuqpi tawa chunka versiculonqa dragónpa, bestiapa, llulla profetapa ima tinkuyninta reqsisichin, paykuna kuskalla kunan pachapi kay pachata pusashanku Armagedónman, imaynachus kay pachapi bestia allpapi Republicanismopa waqranna rikuchisqan hina, Biblia profeciapi soqta kaq reinota kamachiq hina tawa chunka versiculopa historianninpacha. Tawa chunka versiculonqa yachaqkunapa hinaspa mana yuyaysapakunapa t’aqasqantapas reqsisichin, chaymi Protestantismopa waqranninta sut’ichan chay kikin historiapi, 1798 watamanta qallarispa utqayllam hamuq domingo kamachikama.
All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.
Llapa “Biblia qillqakuna” “tupan hinaspa tukukun” Apocalipsis qillqapi, hinaspa may pachachus tupanku chayqa, Apocalipsis qillqa Daniel qillqata “hunt’an”, hinaspa “hunt’ay” nisqa simiqa allin hunt’asqa kayman apayta nin. Pachak tawa chunka tawa waranqa sellakusqankupi, imaynachus Apocalipsis qillqapi rikuchisqa kachkan chayhina, qhepa p’unchaykunapi kichasqa Danielpa willakuykunaqa hunt’asqa tukunku, may pachachus huñusqa kachkanku sapan siq’ipi sapan siq’i patapi, historiaq siq’in patanman hina, imaynachus Apocalipsispa chunka pusaqniyuq rakhuypi rikuchisqa kachkan chayman hina, chaymi qallarin hukmanta kimsa kama versículokunapi kachkaq kunan simiwan, hinaspa tukukun tawa versículopi kaq iskay ñiqin simiwan.
The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.
Daniel qelqapi Hiddekel mayu nisqanwan rikuchisqa profétik riksiypa hunt’asqa kayninmi, Diospa llaqtanpa awqankunapa hawapi riksisqa rikhuriyninpa hunt’asqa kayninta rikuchin; paykunaqa santuario-ta chaymanta ejercito-ta saruspa uraykachanku. Daniel qelqapi Ulai mayu nisqanwan rikuchisqa profétik riksiypa hunt’asqa kayninmi, Cristopa llaqtan ukhupi rikhurimusqan ukhu riksiyinpa hunt’asqa kayninta rikuchin, paypa qhepa akllasqa mirayninpi divinidadwan humanidadta huñunaypaq alianzapa prometesqanta hunt’achisqanpacha.
The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.
Sallqakuy willakuymi, allpa uywaq republicano waqrañanman qhawarispa, qallarin 2001 watapi allpa uywa Patriot Act nisqata rimarqanwan; tukukunñataq 1798 watapi Alien and Sedition Acts nisqakuna paqarichisqan rimaywanmi, chaytaq Apocalipsis libroq chunka kimsayuq capitulonpi sut’inchasqa kachkan allpa uywa dragón hina rimashaqtin. 1798 watapi Alien and Sedition Acts nisqakunaqa rikuchin huk siq’ita tukukuyninta, chay siq’itaq qallarisqa karqan 1776 watapi Declaration of Independence nisqata rimarisqanwan. Chay profético historiapaq chay pacha chawpinpitaq, allpa uywaqa 1789 watapi Constitution nisqata hunt’achirqan, sayarichispa.
The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.
1776 watay rimarisqanmantaqa Patriot Act watay rimarisqannwan tupaychakun, hinaspataq Alien and Sedition Acts nisqakunaqa Estados Unidos llaqtapi utqaylla hamuq domingo p’unchaw kamachiyta rikuchin. Chay historiapa chawpintañataq huk rimariy kanan tiyan, chaymi 1789 watawan tupaychakun. Apocalipsis chunka pusaqniyuq, hukmanta kinsa versokamak ñawpaq rimariyninqa sut’ita reqsichisqa, Nueva York llaqtapa hatun wasikuna urmachisqa kasqan p’unchaw chayamunqanwan. Tawa versopi iskay kaq rimariypas sut’ita reqsichisqallataqmi, chayqa utqaylla hamuq domingo p’unchaw kamachiymi. Iskaynin rimariykunapas Diosmanta rimariykunami, imaraykuchus iskayninkupas chay angelpa rimariyninmi, paymi kay pachata k’anchachinqa Hatun k’anchayninwan, chay angeltaqmi Hermana White sut’ita reqsichin Apocalipsis chunka tawañiyuq ñawpaq angel kasqanta. Jesusmi ñawpaq angel karqa, payqa imapas tukukuyninta qallariyninwanmi sapa kuti rikuchin, chayraykutaq payqa kimsañiqin angelpas kan, paymi chay angel, kay pachata Hatun k’anchayninwan k’anchachiq.
The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.
Ñawpaq angelpas Apocalipsis chunka capítulo-pi rikuchisqa kachkan, hinaqa 1840 watapa agosto killapa 11 p’unchayninpi uraykamuq hina, chayrayku 2001 watapa setiembre killapa 11 p’unchayninpi angelpa uraykamuyninta unanchan. Hermana White sut’inmi nin, chunka capítulo-pi uraykamuq angelqa “Jesucristo kikinmanta mana pisipas aswan pisiqchu karqan.” Apocalipsis chunka pusaqniyuq capítulo-pi ñawpaq chaynataq iskay kaq rimaykunapas, Cristopa rimayninmi kanku. Chay historiataqa 1776, 1789, hinaspa 1798 watakuna unanchanku, maypachachus kay pachapa uywaqa kimsa kutita rimarqan. Cristopa rimaynin, Apocalipsis chunka pusaqniyuq capítulo-pi iskay rimaykunapa chawpinpi rimariq, pay Apocalipsis chunka hukniyuq capítulo-pi rimaspanmi chayqa kan.
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. 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. Revelation 11:11, 12.
Kimsa punchaw kuskan huk chawpi punchaw pasasqan qhipamanqa, Diosmanta kawsaypa Espíritu paykunaman haykurqan, chaymi chakinkunapi sayarirqanku; hinaspataq paykunata qhawariqkunaman ancha manchakuy urmaykurqan. Hinaspataq hanaq pachamanta hatun rimayta uyarirqanku, paykunata nispa: Kayman wichariychis. Hinaqtinmi phuyupi hanaq pachaman wicharirqanku; awqankunataq paykunata qhawarirqanku. Apocalipsis 11:11, 12.
In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.
2023 watapi julio killapi, hanaq pacha manta huk simi (Cristopa simin) qallarirqan ishkay testigokunata hatarichiyta, paykunaqa wañuchisqa karqanku k’itipi ñankunapi mana Diospi iñiq ukhu puchqumanta dragónpa makimpi. Chay pachamanta pacha, Estados Unidospa Constituciónninwan tinkisqa asuntokuna profetico sujetopi tukurqan, imaraykuchus qhipa simipi, 1798 nisqawan rikuchisqa, Constituciónqa llapan hinantinpi urmachisqa kanqa. Kimsa waymarkkuna 1776, 1789, hinaspa 1798, chay kimsa divino simikunawan tupanku, markasqa kasqankuna September 11, 2001, July 2023, hinaspa utqay hamuq domingo kamachiywan.
Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.
Chay kimsa puriykunaqa kimsan ñak'ariypa kimsan puriyninkunawan tupanku, chayqa rikuchisqa kachkan 11 septiembre 2001, 7 octubre 2023 nisqakunapi, hinallataq utqaylla hamuq domingo kamachiywan, qanchis kaq pututu, mayqinchus kinsa kaq Ñak'ariy kachkan, qonqaylla chayamun “hatun allpachakuy”pa horanpi. 2023 watapi, allpa uywapa iskay waqrankunapa iskaynin tikrayninku qallarikurqan, Nabucodonosorpa pakasqa rikch'aynin sut'ichasqan hina. Nabucodonosorpa iskay kaq kapitulumanta musquyninqa pakasqa karqan, chaytaqa Dios sapallanmi rikuchiyta atin, paymi chayta rikuchirqan Danielpa huk kaq kapitulumanta rikuchisqa ñawpaq kaq pruebayta pasaqkunaman.
Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.
Danielpas kinsa allin runakuna huk ñiqinpi, ñawpaq pruebatapas atipaqkuna, chaykuna karqanku hanaq pacha mikhunata mikhuyninpaq akllaqkuna, Babiloniapa mikhunantataq mana chaskiqkuna. Chaykunaqa Juanwan rikuchisqakuna kanku Apocalipsis chunka ñiqinpi, pisi librot ángelmanta makinmanta hap’iqkuna, mayqinchus mana pisi personachaqchu, aswanqa Jesucristo kikin, chaypi kaq willakuytataq mikhuykuna. Chaykunaqa Juan suqta ñiqinpi kaqkuna hinallataq kanku, hanaq pacha manápa aychanta mikhuyninpaq, yawarnintataq upyaninpaq akllaqkuna; huk claseqa chayta mana chaskirqan, chaymantataq Cristomanta kutirikuspa manaña paywan purirqanchu wiñaypaq, suqta ñiqinpi, soqta chunka suqta versículopi.
In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.
Chaypi siq’ipi Cristoqa Galilea llaqtapi yachachisqa karqa, chay sutitaq “bisagra” utaq “muyupaq tinkuna” ninanmi. Chaypim hanaqpacha maná nisqa willakuyta rikuchirqa, paypa discípulonkuna mikhunanpaq, hina Juan mikhusqan hina Apocalipsis chunka kaq kapitulpim, hina Ezequiel mikhusqan hina kimsa kaq kapitulpim, hinallataq Jeremías mikhusqan hina chunka phisqa kaq kapitulpim. Juanwan rikuchisqa historiata Apocalipsis chunka kaq kapitulpim, huch’uy librota mikhusqan p’unchawpi, 1840 watamanta 1844 watakama Milleritakunaq historianta rikuchirqa, ichaqa aswan chiqanmanta rikuchirqa pachakta tawa chunka tawa waranqa sellakusqa pacha, manataq Milleritakunaq historiantaqa. Kayqa sut’inmi rikurin kapitulpipi, Juanman kamachisqanrayku huch’uy librota mikhunanpaq nisqa kaptin.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.
Hinaspan angelmanman rirqani: “Qoway huch’uy liwruta.” Paytaq niwarqan: “Jap’iy, hinaspa mikhuy tukuyta; wiksaikitaqa hayaqta ruwanqa, ichaqa simikipi misk’ita hina misk’i kanqa.” Apocalipsis 10:9.
In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”
Chay versículopi, Juanman ñawpaqmantaraq nisqa karqan huch’uy librota hap’iqtin hinaspa mikhuqtin ima experienciachus pay mikhusqan willakuyqa ruraspa apamunanmanta. Milleritakunaqa mana unanchakurkuchu chay misk’i-hayak experienciasninkuta ñawpaqmantaraq, paykunaq profético historiankupa siq’inpi Juanpa simbolismonta historiapi hunt’asqankumanta. Ichaqa pachak tawa chunka tawa waranqakunaqa ñawpaqmantaraq willasqa kashanku, hinaspa yachayta mañakusqa kashanku. Juanqa mayqenpas ñawpaq angelpa kuyukuyninpa historiamanta utaq kinsa kaq angelpa historiamanta rikuchispa, chay willakuyqa iskay laya yupaychaqkunata paqarichin, hinaspa chaymanta qhipaman hayak llakikuywan tukukun. Jeremías huch’uy librota mikhuspanqa, chaymanta qhipaman “burlakuqkunapa huñunakuyninwan” mana tinkunakuyta munarqanchu.
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 asipaykuqkunapa huñunakusqanpiqa manam tiyakurqanichu, nitaq kusikurqanichu; sapallaymi tiyakurqani makiykirayku, imaraykuchus piñakuywan hunt’achiwarkanki. Jeremías 15:17.
When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.
Ezequiel huch’uy librota mikhurqan chayqa, niq karqan willakuyta Israel ayllupa hatariqkunaman qunanpaq, paykunaqa mana uyariyta munasqankurayku.
Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.
Chaymantapas paymi niwarqa, Runa Churi, tarisqaykita mikhuy; kay qillqasqa rollota mikhuy, hinaspa rispa Israelpa wasinman rimay.... Ichaqa Israelpa wasinqa manam uyarisunkichu; imaraykuchus paykunaqa manam uyarisuwanchu: tukuy Israelpa wasinqa sinchi uya, rumi sunqumi. Ezequiel 3:1,7.
When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.
Cuando Cristo ofreció el pan celestial, que era Su carne y Su sangre, a Su iglesia de casa en Galilea, la clase que se apartó no volvió a andar con Él jamás, y el hecho de que esto ocurrió en el capítulo SEIS, versículo SESENTA Y SEIS, identifica que el comer es la primera parte de un proceso de prueba de tres pasos, el cual comienza con el descenso del ángel. La segunda prueba es donde se manifiestan las dos clases, ya sea el contraste de Ezequiel con la casa de Israel de duro corazón, o las vírgenes prudentes y fatuas tanto del comienzo como del fin del adventismo, o Jeremías con la asamblea de burladores, o por Daniel y los tres dignos en contraste con los sabios de Babilonia en el capítulo dos de Daniel.
In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.
Juanpa soqta kaq kapitulumanta qhapaqninpi, Galileaman chayamuyqa 11 septiembre 2001 watam. Aychanta mikhunaykipaq, yawarnintataq upyanaykipaq willakuyqa chay historiam, mayqinchus tukukuyninpi utqaylla hamuq Domingo leyman pusamun. “Imatapas mikhunki, chaymanmi rikch’akunki”, nisqahinata, Danielwan kinsa allin qhari-kunawan huk kaq kapitulumpi rikuchisqa hina; hinaspa Juanpa soqta kaq kapitulumpi, Cristoq aychanta mikhuyta, yawarnintataq upyayta akllaqkunaqa, imatachus mikhurqanku chaypa rikch’ayninman tukurqanku. Paykunaqa Cristoq rikch’ayninman tukurqanku, huk clasetaq, kutirispa manaña Cristowan puriqkunaqa, bestiapa rikch’ayninta rikuchirqanku. Huk claseqa Kamaqpa rikch’ayninmi karqa, huktaq kamasqapa rikch’ayninmi. Juanpa soqta kaq kapitulunmi “Galilea” nisqapa ninanta 11 septiembre 2001 wataman yapaykun, chay ninanqa “bisagra” nisqam; chayhinapin discipulokunapaq muyuy p’unchawta señalachin. ¿Hanaq pacha mikhuymanchu icha Babiloniapa mikhuyninmanchu muyurqanku? Profecíapa muyuy p’unchawkunapin Cristoq qatiq pacha k’anchayta rikuchin, paypa 2001 watapi uraykuywan rikuchisqa hina, maypachachus kay pachaqa paypa hatun k’anchayninwan k’anchasqa karqa.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Ñawpaq p’unchaykunapa willakuyninmanta yachakunanpaq yachachiykuna kan; chaykunamanmi yuyaychasqa kachkan, llapa runakuna entiendenankupaq Diosqa kunanpas ñawpaqmantapacha rurasqan hina kikillan ñankunapi llamk’asqanta. Paypa makinqa rurasqanpi hinallataq nacionkunapa chawpinpipas rikukun, imaynan pas Adanman Edenpi evangelio ñawpaq kutipi willasqa kasqanmantapacha rikukusqanhina.”
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Kanmi pachakuna kachkan llaqtakunap hinallataq iglesiapa historiankunapi tikray punkukuna hina. Diospa kamachikuyninpi, kay sapaq sasachakuykuna chayamuchkaptin, chay pachapaq k’anchay qusqa kan. Chayta chaskispanqa, wiñariy kachkan espiritupaq; ichaqa mana chaskisqa kaptinqa, espiritupaq urmay hinallataq waklliy qatiykun. Señorqa Siminpi rikuchirqanmi evangelio paqarichiq llank’anata, imaynam ñawpaq pachakunapi purichisqa karqan chayta, hinallataq hamuq pachakunapipas kananta, tukuypa wisq’ay maqanakama, maypichus supaypa atiqkuna qhepa musphaykuy puriyta ruwankaku.” Bible Echo, August 26, 1895.
God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.
Diosqa sapa kutiqa ñawpaq historiapa kikillan thakinta llamk’an, payqa hayk’aqpas manan tikranchu. Kanchá “muyuy p’unchawkuna” kan (“Galilea”), chaykunaqa “krisiskuna” kanku, chay “muyuy p’unchawkunapi” ima “chay tiempopaq k’anchayqa qosqa kan.” Pachak tawa chunka tawayoq waranqa sellakusqankupacha k’anchayqa qosqa karqan chay krisispim, qallarirqan 11 septiembre 2001 watapi. Sichus chay k’anchayqa “chasqisqa kan, espiritual ñawpaqman puriy kan; ichaqa mana chasqisqa kaptinqa, espiritual urayman urmay hinaspa buque pakikuy qatiykun.” K’anchayqa iskay laya yupaychaqkunata paqarichin. Muyuy p’unchaw qhipaman hamuq k’anchayqa chay mensajeta rikuchin, mayqinchus iskay laya yupaychaqkunata paqarichin.
Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.
Danielpa iskay kaqnin kapitulanqa rikuchin iskay kaq pruebata, chay pruebanqa qatiqninmi kan huk kaq kapituluq mikuymanta pruebanmanta. Danielpa huk kaq kapituluq huk kaq versiculonpi, Judá llaqtataña Nabucodonosor atipasqa karqan, paytaq chaymanta pacha Bibliaq profecianpi ñawpaq kaq reino tukurqan. Chayqa muyuyninmi karqan nacionkunapa historiankupipas iglesiapa historiampipas, hatun krisismi karqan, hinaspataq mikuymanta pruebaq k’anchaynin qosqa karqan. Danielwan kimsa allin qhariykunapas pruebat pasarqanku, hinaspataq iskay kaq kapituluypi yapamanta rikuchirqanku pichus iskay kaq pruebat pasarqanku chaykunata. Iskay kaq pruebanqa huk pakasqa imapaq prueban karqan, mana pipas runa, Nabucodonosorpas mana yachasqanchu chayta.
The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.
Yantakuypa unanchan karqa Nabucodonosorpa musquyninpa rikch’aynin. Kawsaywan wañuywan tinkuchisqa yantakuy karqa huk rikch’aymanta, mana pipas reqsisqanmanta. Chay rikch’ayqa Bibliapa willakusqan qhapaq ayllukunata reqsichin, hinaspataq Danielpa qanchisñiqin chanta pusaqñiqin kapitukunapi, Daniel iskaypi kaq chaylla qhapaq ayllukuna uywaman rikch’achisqa kashanku. Nabucodonosorpa yantakuyninqa karqa “uywakunapa rikch’ayninpa” yantakuynin, mayqinchus qhepa p’unchaykunapi, pachaq tawa chunka tawa waranqa runakunapa sellosqa kayninpa pachasninpi pasakun.
In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.
Qhipa p’unchaykunapi, uywaq rikch’ayninpa kamasqanmi Diospa llaqtanpaq hatun pruebakunaqa, Danielwan kimsa allin qhariykunawan sut’ichasqa. Chayqa paykuna p’asananku pruebam, sellasqa kanankumanta ñawpaqta; chayrayku sellado-pruebapa willakuyninmi iskay kasta runakunata paqarichin: hukninqa Diospa sellonta chaskiq, hinaspa Diospa rikch’ayninta rikuchiq; huknintaq uywaq sellonta chaskiq, chayrayku uywaq rikch’ayninta rikuchiq. Danielpa iskay ñiqin kapítulonpi uywaq rikch’ayninmanta willakuymi sellasqa karqa chay historiakama, maypachachus kawsay wañuy tapukuy tukurqa. Nabucodonosorpa rikch’ayninqa Milleritakunaq allinta entiendisqan karqa; ichaqa selladopa historiapi, Nabucodonosorpa rikch’ayninwan tinkisqa pakasqa cheqaq yachayqa kichasqa kachkan, ichaqa chay kutichiy p’unchay chayamuptin mikunapaq kasqa willakuyman hap’ipakusqakunallapaq.
That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.
Chay mikhunaqa qhipa tamya willakuymi, qallarirqanmi Apocalipsis chunka pusaqniyoqpa angel uraykamusqan pacha; chay qhipa tamya willakuynataq sapan siq’imanta sapan siq’iman yachachiy ñanmi. Mana chay cheqaq kayta mikhuspaqa, uywaqa hina kaqpa rikch’aynin rurasqanmanta pakasqa willakuyqa manam rikuy atikunmanchu.
Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.
Ellen Whiteqa sut’in qhawachisqa karqan, “sumaq sut’ipi rikuchisqa, animalpa imagenqa kamasqa kanqa manaraq gracia tiempop tukukunankama.” Daniel iskaypi animalpa imagenninpa kamasqanmanta willakuq yachachiyqa, chay imagenta kamasqanmanta rikuchin, mayqinchus qhipaman hamuq historiapi sapallan rikurisqa karqa “muyuy tikra punku” qhipata, maypachachus chay k’anchay churasqa kanqa. Kunan Nebucodonosorpa imagenninmanta entiendesqanchikqa kaymi: manan Bibliapi profeciapa ñawpaq tawa reinokunallata reqsichirqanchu, aswanpas pusaq llapa reinokunatam reqsichirqan; chay entiendesqa yachanamantaq musuq kamasqa animal-imagenpa rikch’ayninta paqarichin.
That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.
Chay chiqaqa reqsichinmi qhawachin, pusaq kaq animalqa qanchis kaqmanta kasqanta; chaymantaq aswan sut’ichanpis, Estados Unidos nisqaqa, ñawpaqta animalpa rikchayninta ruwaspa, chaymanta qhipaman tukuy pachata chay hinallata ruwanankupaq kallpachaq, chay rikchayninta ruwasqan animalpa profetico kasqanmanta reqsisqa unanchananta hap’inqa. Chay rikchayqa ukunpi hap’in, pusaq kasqanta, qanchis kaqmanta kasqanta; hinallataq Cristopa kinsa siminkunaq historiampi, 11 septiembre 2001 p’unchaypi muyuy tikrayta unanchasqanta, 2023 watapa simin iskay testigokunaq wañusqa, ch’aki tullunkunata chakinkuman waqyamusqanta, hinallataq Babiloniamanta lluqsimuy waqyaypa siminta.
The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.
2023 watapi qapariynin siminmi kay: Nabucodonosorpa estatuanpa pakasqa sirrininta reqsispa, mayqen p’unchawmi simin rimarin chayta sut’inchan.
September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.
11 ñiqin sitwa killapa 2001 wataqa chaypi qallarin pacha kasqanta rikuchin, hinaspa 18 ñiqin julio killapi 2020 watapi tukukun. Chunka hukniyuq qhapaqpi iskay ñiqin kunkamanta rimayqa, 18 ñiqin julio killamanta 2020 watamanta qallarispa, kinsa ñiqin kunkakama chayan, chay utqay hamuq domingo kamachikuypi. Iskay ñiqin pacha, 18 ñiqin julio killapi 2020 watapi qallariq, ukhunpi hap’in 3 ñiqin noviembre killapa 2020 watapi señalninta, hinaspa 6 ñiqin enero killapa 2021 watapi señalninta, maypachachus iskay testigokunata wañuchiqkuna kusikuyta qallarispa regalokunata apachiq karqanku; hinaspa ukhunpi hap’in julio killata 2023 watapi, maypachachus ch’inneq pampapi kunkamanta willakuq qanchis ñiqin trompetapa amonestacionninta waqyarichiyta qallarin.
We will continue this study in the next article.
Kay yachayta qhipa qillqapi qatiqkusunchik.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
Chebar mayu patapi, Ezequielqa rikurqan huk muyuq wayrata, chayqa hanaq-norte lawmanta hamuq hina kasharqan: “hatun phuyu, nina kikinman muyukamuq, muyuriqnintintaq k’anchay karqan, chay chawpinmantataq quri-q’umir hina rikch’akuq lloqsimurqan.” Askha ruedakuna, huknin hukninwan t’aqanakuspa, tawa kawsayniyuqkunaq kuyuchisqan karqanku. Tukuy chaykunamanta aswan hanaqpi “tiyanapa rikch’aynin karqan, zafiro rumi hina rikhurimuq; tiyanapa rikch’aynin patapitaq runapa rikch’aynin hina rikhurimurqan, chay patapi tiyashaq.” “Querubinkunap ukhupitaq rikurirqan runapa makinqa riprankuna uranpi.” Ezequiel 1:4, 26; 10:8. Ruedakunaqa chhika sasa churasqa kasqanrayku, ñawpaq qhawariyllapi pantasqa hina rikurirqanku; ichaqa hunt’asqa tinkuywanmi kuyurirqanku. Hanaq pacha kawsayniyuqkuna, querubinkunaq riprankuna uranpi kaq makiwan kallpachasqa hinaspa pusasqa, chay ruedakunata kuyuchirqanku; paykunamanta hanaqpi, zafiro tiyanapi, Wiñay Kaqmi kasharqan; tiyanpa muyuriqninpitaq k’uychi karqan, Diospa khuyapayakuyninpa unanchan.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
Imaynachus querubinkunapa raprankuna urapi kaq makipa kamachisqan kasqanta hina, chay hinallataq runakunaq kawsayninpi tukuy ch’ulla-ch’ulla pasanakuyninkupas Diospa kamachiynin urapin kachkan. Llaqtakunapa chawpinpi ch’aqwaywan t’aqanakuywan kasqankumantapas, querubinkunapa hawanpi tiyakuqmi kay pachapa ruwayninkunataqa sapa kutin pusashan.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Llaqtakunapa historiankuta, mayninmanta mayninman churakuspa paykunaman qosqa p’unchayninkuta, kikin llaqtankutaq hunt’asqankuta, mana yachaspa testigokuna hina qhawaykuchkan cheqaq kaymanta, mayqenpa ninan mana entiendenkuchu, ñoqanchisman rimawanchik. Sapa llaqtamanpas, sapa runamanpas kunan p’unchaypi, Diosqa may hatun planonpi huk kitiyta qopun. Kunanqa runakunapas llaqtakunapas tupuchkanku plomadawan, pantay mana ruwajpa makinpi. Llapanmi kikinkupaq akllasqankuwan destinonkuta nisqanman chayachkanku, Diosmi ichaqa llapanta kamachispa pusachkan, paypa munasqan junt’akunanpaq.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.
“Hatun KANI kasqanmi Siminpi señalasqan historiaqa, huk t’inkisqata huk t’inkisqawan huñuspa profecía cadenapi, ñawpaq wiñaymanta qhipa wiñaykama, willawanchik kunan p’unchaypi maypin kasqanchik pachaqkunaq puriyninpi, hinallataq imakuna hamuq pacha tiempopi suyasqa kananmanta. Tukuy ima profecía nisqan hamunanpaq willakusqan, kunan p’unchaykama, historiaq p’anqankunapi qatiykachasqa ñam karqan, chayrayku allinta atisun yachayta manaraq hamuq tukuy imapas ordenninman hina hunt’akunanpaq kasqanmanta.” Education, 177, 178.