The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.
1776, 1789, 1798 watakunapi historiankunaqa pachak tawa chunka tawa waranqa sellakusqan historianta rikuchinku. Chay sapa p’unchawkunapi allpa animalmi rimarqan. Allpa animalpa kimsa kutin rimarisqanwan rikuchisqa kimsa señalkunaqa, Jesucristopa kimsa vozninkunawan paraleletan purinku: 2001 wata, septiembre 11 p’unchawpi; 2023 wata, julio killapi; hinallataq utqaylla hamuq domingo kamachikuywan.
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 p’unchayninpi Espíritu ukhupi kasharqani, hinaspan qhepallaymanta uyarirqani hatun rimayta, trompetapa hina. Apocalipsis 1:10.
Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.
Chay kimsa rimaymanta sapaqninmi reqsichin kachkanman aswan-aswan wichariq “waqyayta” kimsakaq ayqokuyta, mayqinchus kikinmi qanchis kaq willakuy pututuqa, hinaspa pututuqa huk rimaymi.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Qapariy sinchita, ama allinchaspa; waqaychaykita trompetahinata hoqarispa, llaqtayman huchankuta rikuchiy, Jacobpa wasinmanta runakunamanpas huchankuta. Isaías 58:1.
The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.
2001 watapi 11 p’unchawpi Protestante waqrawman rimarisqa kunkaqa, Jeremiaspa ñawpaq ñankunaman Laodicea Adventismota kutichinankupaq ricchariqkunaq qayasqan kunkam karqa; ichaqa asiykuna tantakuyninqa chaypi puriyta mana munarqachu.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Kaymi nin Señor: Ñankunapi sayaychik, qhawariychik, tapuychik ñawpa ñankunamanta, maypichus allin ñan kashan, chaypi puriychik; hinaptin samayta tarinkichik almaykichikpaq. Ichaqa paykuna nirqaku: Manam chaypi purisunchikchu. Hinallataq qankunaman churani qhawaqkunata, nispa: Uyariychik waqrapa waqayninta. Ichaqa paykuna nirqaku: Manam uyarisunchikchu. Jeremías 6:16, 17.
The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.
Julio killa, 2023 watapi rimarisqanqa karqan Future for America ministeriopa kawsariymanta kutimuyñinmi, mayqinchus upallasqa karqan ñawpaq llakikuymanta pacha, 18 julio, 2020. Imanatachus Juan willakuywan qayllamusaq Mesíasmanta willarqan hina, hinallataq Justiniano qayllamusaq anticristomanta willarqan hina, Future for America reqsichirqanmi Amerikapa hamuq p’unchaynin wiñaypaq tukusqa tikrasqa kananpaqña kasqanta, qayllamusaq domingo kamachiypi, chay waymarkapi qanchis kaq trompetapa waqaychasqanwan. Ch’inneq purunpi waqaq hukpa rimayninqa karqan julio killapa, 2023 watapa rimayninmi.
The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.
Apocalipsis chunka pusaqniyuq capitulopi iskay kaq vozqa, qaylla shamunqa Domingo kamachiypi waqrasqa kashan pacha, hallp’a animal dragónpa siminwan rimarinanpi. Chay pachapin “asnu” nisqaqa kimsaka kutita maqasqa kachkan, hinaspataq “asnu” nisqaqa rimarinqa. Asnuqa maqasqa karqan 2001 watapi setiembre 11 qhipaman, 2023 watapi octubre 7 qhipaman, hinaspataq yapamanta maqasqa kanqa qaylla shamunqa Domingo kamachiypi, maypichus rimarin. Balaampa testimoniompin ñanmantam huk ángel karuncharqan, chay ángelñataq chusku angelkunata rikch’arin, paykunamanmi kamachisqa kashan Islampa chusku wayrakunata hap’iykuspa hark’ananpaq; ichaqa Domingo kamachiypi Islampa asnunqa qanchis kaq trompetapa unayninwan rimarin, chaymi kikinpis kimsakaq ay.
It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.
Chaypiqa Islampa rikch’ayninmi riman, 2020 watapa julio killapa 18 p’unchaymanta qayllamanta suyasqa kasqanrayku; chay pachaqa manañam aswan suyanqachu. Pachak tawa chunka tawa waranqa sellasqa kaqkunapa sellasqa pacha ukhunpiqa achka kunan rimaykunam kachkan, chay pachataq ñawpaqchaykun Diospa ejecutivon juicionman, utqaylla hamuq dominico leywan qallariqman. Diospa ejecutivon juicionninqa qanchis angelkunawanmi rikuchisqa kachkan, qanchis vialkunayoq. Chay pachaqa qallarin Santo Espiritupa hich’aykusqanwan, hinaspa Pentecostés nisqapa kutimuytami rikuchin, maypichus Santo Espíritu hich’aykusqa karqa, nina qallukunataq chay ruwaypa testigonkuna karqanku. Chay pacha chaypi hich’aykuyqa manaña tupusqañachu, imaraykuchus Santo Espírituqa mana tupuyniyoqmi hich’aykusqa kachkan.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Kimsa kaq angelpa willakuynin willakuypi huñukuq angelqa tukuy kay pachata k’ancharinanmi paypa hatun k’anchayninwan. Kaypiqa ñawpaqta willakusunmi huk llamk’ay tukuy pachapi mast’arikuspa, mana hayk’aq rikusqa atiyniyuq kananpaq. 1840–44 watakunapi advento kuyuyqa karqan Diospa atiyninpa sumaq rikuchikuynin; ñawpaq angelpa willakuyninqa apasqa karqan kay pachapi llapa misionero estaciunkunaman, hinaspapas wakin suyukunapi karqan ancha hatun religioso interes, chaytaqa mana mayqin suyupipas rikurqanchu chunka suqta pachak wata Reformaciónmanta kayman; ichaqa kaykunaqa aswan atipanakunqam qhipa waqyakuyninpi kimsa kaq angelpa qhipa amonestacionnin uranpi atiyniyuq kuyuywan.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.
Llank’ayqa kaqmi kashan Pentecostés p’unchaypa ruraynin hina. Imaynachus “ñawpaq para” qosqa karqa Santo Espíritupa achka llump’ayninwan evangelio qallariyninpi, ancha chanin muhu wiñarinanpaq, chay hinallataq “qhipa para” qosqa kanqa tukukuyninpi, pallay poqonanpaq. El Gran Conflicto, 611.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.
2001 watapi 11 p’unchay septiembre killapi pachapi, pachak tawqa chunka tawa waranqa sellasqa qallarikurqan, hinaspa Espíritu Santoqa tupusqa hina hich’akusqa karqan. Chay hich’akuyta tupuyqa Pentecostés willakuy historiapi rikuchisqa karqan, Cristoq kawsarimuyninmanta qallarispa, maypichus huk angel rimarqan hinaspa nispa: “Diospa Churin, lluqsimuy; Yayayki qanman waqyasunki”, hinallataq Jesúsqa Lázarota waqyarqan p’ampasqa mach’aymanta kay simikunawan: “Lázaro, lluqsimuy.” 2023 watapiqa, Cristoqa iskay testigokunapa wañusqa, ch’aki tullunkunata waqyarqan “lluqsimuychis” nispa.
After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.
Cristopa kawsarimusqan qhepamanqa, ñawpaqta Taytanman wicharirqan, chaymantaq uraykamurqan hinallataq 11 de septiembre de 2001 p’unchaypi rurasqan hina. Chaymantaqa, Maríawan tinkusqanpi, Emaús ñanpi tarisqan yachachisqan discipulonkuna nisqapi, chaymantaq wakin discipulonkuna-man rikurimusqanpi sut’inchasqa hina, discipulonkunata pisiy-pisiyta astawan k’ancharirqan. Tawa chunka p’unchaykunata discipulonkunata yachachirqan qhipa wichariynin kama; chaymanta chunka p’unchay astawan qhipamanqa, llapanku huk sonqolla huk k’itipi kashaqtin, Espíritu Santoqa mana tupuyniyoqta hich’aykusqa karqan.
“When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.
Jesusqa disipulonkunañawan tupaspa, wañuyninmanta ñawpaqta paykunaman rimarisqan simikunata yuyarichirqan: Moisespa kamachikuyninpi, profetakunapi, Salmospiwan paymanta qillqasqa llapa imakuna hunt’akunankupaq kasqanta. “Hinaptin payqa yuyayninkuta kicharirqan, Qillqasqakunata entiendenankupaq; hinaspataq nirqan: Kayhinan qillqasqa kashan, hinaspa kayhinan Cristoq ñak’arinanpaq, wañusqakunamanta kinsa p’unchaypi kawsarimunanpaq kasqa; hinaspataq sutinpi llapa nacionkunaman huchankumanta wanakuyta, huchakunapa pampachakuynintawan willakunankupaq, Jerusalén llaqtamanta qallarispa. Qankunan kaykunamanta testigokuna kankichik.” The Desire of Ages, 804.
In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.
2023 watapi killapi, Jesuspa siminqa iskay wañusqa testigokunata rikch’arichirqan, hinaspan qallariqta kicharirqan disipulonkuna yuyayninkuta llapa imakunamanta Moisespa kamachikuyninpi qillqasqa kaqkunata (“qanchis kuti”), profetakunapi (Nabucodonosorpa uywakunamanta estatuanta), hinaspa Salmospi (Moiseswan Corderopa experiencian) qhawananpaq. Yachachiy llasqan rurayninqa kawsarimusqanmantapacha qallarirqan, hinaspan chay qatiq tawa chunka punchawkuna ukhupi astawan kallpachakuspa wiñarirqan. Qallarirqan mikhunata mañakusqanwan.
And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.
Hinaspata kusikuymanta manaraq iñispa, mancharisqa kashaqtinkum, payqa nirqan: ¿Kaypi mikunaykichu kachkan? Hinaspa payman qorqanku huk kusisqa challwata, hinaspa misk’i t’antata. Payqa chaskirqan, hinaspa ñawpaqnkupi mikurqan. Hinaspa nirqan: Kaykunaqa nisqay simikunami qankunaman, qankunawanraq kashaspay, tukuy imapas hunt’akunan kasqanta, Moiséspa kamachikuyninpi, profetakunapa qelqasqankupi, hinaspa salmokunapi, noqamanta qelqasqa kasqanrayku. Lucas 24:41–44.
Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.
Mañakuqmi huk ñanrikch’ariy karqan chay mana tukuq willakuypi, hinaspa willakuyqa Cristopa kawsarimusqanmantapacha, paytaq tawa chunka punchaw qhepaman hanaq pachaman wicharisqan kama, saqerqan chunka punchawta (chunkaka huk pruebaymi), Pentecostés kama, maypichus Santo Espíritu mana tupuyniyoqta hich’akusqa kanqa. Paypa kawsarimusqan, hanaq pachaman wichariynin, chaymanta yapamanta uraykamuyninwan kuska, rikuchin 11 de septiembre de 2001 p’unchawta. Julio de 2023 watataq rikuchin tawa chunka punchawkunapa tukukuyninta, hinaspa chay Julio de 2023 qhepanta hamuq chunka punchawkunam pusan utqaylla hamuq domingo leyman. Chay qhipa chunka punchawkunapi hukllay hinaspa mañakuymi ñanrikch’ariy. Chay hukllayqa rikuchisqa karqan Ezequielpa ñawpaq profecíanwan, kinsa chunka qanchisniyuq capítulo pi, mayqanmi tullukunata, ankunata hinaspa aychata huñurqan. Ezequielpa iskay kaq profecíanqa karqan tawa wayrakunamanta samay, hinaspa samayqa mañakuypa huk unanchaqninmi. Chay qhipa chunka punchawkunapi pachak tawa chunka tawa waranqa runakunan sellasqa kanku, imaynachus Lazarowan ñawpaqmantaraq rikuchisqa karqanku hina.
“This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
“Kaymi karqan payqa Betaniaman mana usqhaylla riykusqanpaq. Kay tukuy milagrokunamanta aswan hatun milagroqa, Lazarota wañusqamanta kawsarichiy, Diospa sellonta churananpaq karqan llank’asqanman hina, hinallataq divinidadman chayasqan nisqanmanpas.” The Desire of Ages, 529.
Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.
Manam wiska sipaskunallachu kay kurasqa milagrupi sellasqa kanku, ichaqa mana yuyaysapa sipaskunapas chay asuntoypa pantasqa ladonpi sellasqallataqmi kanku.
“Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.
“Cristopa aswan milagronnin—Lázarota kawsarichisqan—sacerdotekunapa sunqunpi taqyasqataña saqerqan Jesusta chinkachinankupaq, hinallataq Paypa admiray atikuyninkunatapas; chaykunam usqhayllaña llaqtamasinkunapa hawkayninpi paykunapa atiyta wañuchisharqanku.” Hechos de los Apóstoles, 67.
The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.
Pachak tawa chunka tawa waranqa sellakusqankumanta, utqaylla hamuq domingo kamachikuykama, aswan achka rimaykunaqa “siki hawan siki” nispam kachkan; chaykunaqa Diospa profetikusqa Siminpa rimayninkunam, chay rimaykunataq uyarikunku maypichus “llapa rikuykunapa hunt’asqan” junt’akuchkan chay p’unchaykunapi. Chaykunaqa qanchis kaq sellopa kichasqa kasqanpi uyarikunku.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Qanchis kaq sellota kicharisqanñataq, hanaq pachapi upallay karqa huk kuskan hora hina. Hinaspan qawarirqani Diospa ñawpaqenpi sayaq qanchis angelkunata; paykunamanmi qanchis trompetakuna qosqa karqa. Hinaspan huknin angel hamuspa altarpi sayarqa, qori inciensok apana aptasqa; paymanmi achka inciensokuna qosqa karqa, llapa ch’uya runakunapa mañakusqankunawan kuskata haywarinampaq, trono ñawpaqpi kaq qori altar patapi. Inciensopa q’osñinmi, ch’uya runakunapa mañakusqankunawan kuska, angelpa makinmanta Diospa ñawpaqenman wicharirqa. Hinaspan angelqa inciensok apanakta hap’ispa, altarpa ninanwan hunt’achirqa, kay pachamanña wikch’uykurqa; hinaspan uyariykuna, illapakuna, lliphipikuna, hallp’a kuyuypas karqa. Apocalipsis 8:1–5.
The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.
Qanchis kaq sellota kichasqan upallayta paqarichirqan, kay pachakutiqa huk kamachikuyniyoq dispensasiyunman tikrayta rikch’achisqanrayku; chay hina huk santu dispensasiyunpi tikray kaptinqa, hanaq pachapim sapa kuti upallay kan, imaynachus cruzpi willakusqanman hina, maypichus angelkuna takiytawan yupaychayta saqerqanku. Hanaq pachapi upallayqa huchakunamanta pampachay p’unchaypa mañakusqanman hina sut’inchasqa kachkan, hinaspa 1844 watapa octubre killapi iskay chunka iskaynin p’unchaypi, Habacuc iskay kaq, iskay chunka kaq versículopi, tukuy kay pachata kamachirqan upallaypi qhepayta.
“I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.
«Qawarikurqanmi Diospa hatun munakuyninta, hinallataq uraykuyninmantapas, Churin wañunanpaq qusqanmanta, runaqa pampachayta tariq kanampaq, kawsanampaqpas. Qawachirqankutaqmi Adanwan Evata, paykunaqa allinchasqa karqanku Edén huertopa sumaq kayninta, munay kaynintapas rikunankupaq; saqesqataq karqanku huertopi tukuy sach’akunamanta mikhunankupaq, hukllamanta mana. Ichaqa mach’aqwaymi Evata yuyayman churqan, paytaq qosanman yuyayman churqarqan, iskayninkutaq mich’asqa sach’amanta mikhuq karqanku. Diospa kamachikuyninta p’akirqanku, hinaspataq huchasapa rikurirqanku. Chay willakuyqa hanaq pachapi mast’arikurqan, tukuy arpakunataq ch’inyaykurqan. Angelkuna llakikurqanku, mancharirqankutaq icha Adanwan Eva makinkuta yapamanta haywarispa kawsay sach’amanta mikhunman, mana wañuq huchasapa kanankupaq. Ichaqa Diosmi nirqan huchallikuqkunata huertomanta qarqonanta, querubinkunawan nina rawray espadawanpas kawsay sach’aman ñanta waqaychananta, chayhina runaqa mana qayllaykunanpaq, mana rurunmanta mikhunanpaqpas, mayqinchus mana wañuq kayta wiñachin.» Primeros Escritos, 125.
Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.
Hanaq pachaqa upallarqunmi runakuna huchasapa tukusqankupi, hanaq pachaqa upallarqunmi Cristoq yawarnin hich’asqa kasqampi huchasapakunata rantispa qispichinapaq, hinaspa hanaq pachaqa upallarqunmi Cristoq taripay llamk’aynin qallarisqampi, llaqtanmantam huchata hurquspaq.
“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.
“Cristopa hanaq puchukay wasinpi runapa rayku mañakusqanqa, salvaspa qispichiy paqarichiy yuyayman hina, cruzpi wañusqan hinallataq ancha allinmi. Wañusqanwanmi qallarin chay llamk’ayta; kawsarimusqan qhipataq hanaq pachaman wicharirqan chayta sielopi hunt’anampaq.” El Gran Conflicto, 489.
The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.
Taripay rurayqa qallarisqa karqan kimsa kaq angelpa chayamusqanwan 1844 watapi, ichaqa Diospa llaqtan akllarqanku purunpi wañuyta, manataq wiñaypaq hukllachasqa kayta divinidadwan. Kimsa kaq angelqa hukmanta chayarqan 11 ñiqin septiembre killapi, 2001 watapi, hinaspataq hukmanta hanaq pachapi upallay karqan. Chaymantataq Judá ayllupi Leonqa qallariq karqan qanchis kaq sellota qichuyta, angelkunataq qhawaspa karqanku kimsa kaq angelpa chayamuyninta tukuypa qhipa miraypa historianninpim.
The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.
Qanchis juicio angelkunaqa chaypi kachkarqanku wakichisqa llakikuy llanq’ayninkuta qallarinankupaq, ichaqa chaymanta nirqasqakum “Hap’iy, hap’iy, hap’iy, hap’iy,” pachak tawa chunka tawa waranqa runakuna sellasqa kashaqtinkukama. Iñiqkunaq iskay kuti mañakuyninkuna hanaqpachaman apachisqa karqan, chayta rikuchispa chunka p’unchawkunawan Pentecostés ñawpaqman hamuqkunawan, tawa chunka p’unchawkunamanta qallarispan (ch’in pampa nisqamanta unancha), chayqa kimsa p’unchaw kuskanman rikch’akuq karqan (ch’in pampa nisqamanta unancha), Apocalipsis chunka hukniyuq capítulo nisqapi. Chaymanta iskay testigokunaqa ch’in pampamanta hamuq vozwan yachachisqa karqanku Danielpa iskay mañakuyninkunata hunt’anankupaq. Danielpa iskay capítulo nisqapi mañakuynin, maypichus Danielqa kimsa allin qariwan kuska mañakurqanku achikyachisqa kayta hap’inankupaq Nabucodonosorpa pakasqa musquyninmanta, animalkunaq estatuanpa nisqamanta, hinallataq Danielpa isqon capítulo nisqapi mañakuynin, maypichus Daniel sapallan mañakurqan, Levitico iskay chunka suqta capítulo mañakuypa mañakusqan kamachiykunata hunt’aspa.
The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.
Daniel ishkay corporativo mañakuyqa k'anchaypaqmi karqa, huk pakasqa secretonmanta, mayqenchus profética historiapa hawapi rikuriq siq'in ukhupi pakasqa karqa. Daniel isqonniyuqpi, sapallan sapa runapa mañakuyninqa kuyapayakuypaqmi karqa, huk ukhu pisiyninmanta. Qhepa paraqtiamupa ninanqa 2001 watapi urayta qallarisqanmanta pacha, achka kunas rimariyninkunaqa uyarikuyta atinakuq karqa, siqi hawan siqi metodologíata entiendiqkunapaq. Altar mantam kay pachaman wikch'usqa ninanqa, yachaysapaqkunaq mana yachaqkunaq tukukuynin t'aqanakuyta ruraq willakuymi karqa, chay willakuyqa chay chunka simbólico p'unchawkuna ukhunta mast'arispa, aswan sut'i, aswan sut'i tukurqa.
The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.
Willakuyqa karqan kimsa kaq ayqeypa astawan sinchiykuq sasachakuyninmi; chaymi Ezequiel qillqapi, kimsa chunka qanchisniyuq kapitulupeqa, iskay qhaway willakuykuna karqan, ñawpaqta iskay testigokunata huñunaykupaq, hinaspataq paykunata hatun kallpayuq soldadokuna hinam sayariychirqan. Chaymanta qhepanpi, kimsa chunka qanchisniyuq kapitulupeqa, huk k’aspillaman tinkuchisqa kanku, chay huk k’aspilla hinalla huñusqankuta rikuchiq tinkuyqa divinidadwan humanidadwan huñunakuytam rikuchin, chaymi huk pachak tawa chunka tawa waranqa sellosqakunaq tukupaq kuyuykunapi hunt’asqa.
In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.
2023 watapi julio killapi mañakuykuna wichariyta qallarikurqan, hinaspataq chaykunaqa Daniel qelqapi t’isqon kaq capitulopi, iskay kaq capitulopipas mañakuykuna karqan. Chaymanta uyarisqa karqan kunkakuna, hinaspataq illapakuna, qhuyapakuna ima; chaymantataq qhuyapakuna, illapakuna rikurisqa karqan. Qhuyapapas illapapas parawan kuska purinku iskayninpi, kay pachapi ima kasqanpi, hinallataq profecíapipas. Paraqa 11 septiembre 2001 p’unchawpi qallarikurqan. Qallariyninpi qhuyapamanta illapamantawan nisqaqa reqsichinmi chayqa huk willakuy kasqanta, Diosman manchakuyta paqarichinapaq rurasqa.
And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.
Hinaspanmi kimsa ñiqin p’unchawpa paqarinpi, illap’akuna karqan, lliphyaqkuna ima, orqopa hawanpitaq ancha yana phuyu karqan, cornetapa kunkanpas sinchiqta llasaqta uyarisqa; chaymi llapa runakuna campamentopi kaqkuna chukchakuspa mancharirqanku. Éxodo 19:16.
The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.
Illapakunawanpas truënonapaswanmi qhaparirqan “voznin” trompetapa. Parankuwan kuskan kanku, hinaspataq Diospa llaqtanta pusananpaq profétikup ñankunapa qhatipaynin-kunata rikuchinku.
The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.
Puyukunaqa unu-ta paraqanku; hanaq pachaqa uyarikuyta kacharqan; flechaykikunapas maymanpas rispa purirqanku. Qanpa truenuykiq kunkanka hanaq pachapi karqan; illapakunaqa kay pachata achikyachirqanku; allpaqa chukchurqan, kuyurirqanpas. Qanpa ñanniykiqa lamarpi kasharqan, chhikan ñanniykitaq hatun unukunapi; qatiykikunaqa mana reqsisqa kanchu. Qanqa llaqtaykita uwiha hina pusarqanki, Moiséswan Aaronwan makinkunaq nisqanman hina. Salmos 77:17–20.
The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.
Illapakuna hinallataq truenuykunapas Diospa siminmi, para pacha tiemponpi rikhurin, chay pacha ukhupitaq payqa wayrankunata (Islamqa inti lloqsimuymanta wayrami) qollqewasinqa hina waqaychasqanmantam orqomun.
When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.
Paypa siminwan rimasqanmi, hanaq pachapi achka unu kan; paymi kay pachap tukukuyninmanta pukyukunata wicharichin; parawan kuska llipyaykunata ruran, wayrataqmi quriqninpi waqaychasqanmantaraq orqomun. Jeremías 10:13.
God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.
Diosqa siminta rimarirqan leon hina qaparispan, chayman kutichispa qanchis truenuykunaqa sutinutam rimarirqanku; chay qanchis truenuykunataq Diospa puriyninkunata rikuchinku Millerita kuyuriypa historiampi, hinallataq kimsakaj angelpa kuyuriyninpipas, mayqinchus yapamanta chayamurqan 11 de septiembre de 2001 p’unchaypi, payqa inti lloqsimuymanta wayrata waqaychasqankunamanta orqomuspa.
He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.
Payqaqa kay pachamamaq tukukuyninkunamanta puyukunata wicharichin; paraqpaq illapakunata ruwachin; wayrata waqaychanankunamanta orqomun. Paymi Egiptopi qhari runaqpa, uywakunapaqpas punta paqarisqakunata wañuchirqan. Salmos 135:7, 8.
He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.
Payqa hurqorqamanta wayrata urqun, Egiptopa piwñiq churinkuna maqasqa kaptin; Pascuapas cruzta unancharqan, chay cruzpas kutinta 1844 watapi kinsa kaq angelpa chayamunanta unancharqan, chaypas kutinta inti lloqsimuymanta wayra p’unchaypi, 2001 watapa septiembre killapa 11 p’unchayninpi, kinsa kaq angelpa kutimunanta unancharqan.
When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.
Siete sellokunawan wisq’asqa librota sellonkuna qichusqa kaptin, chayqa cheqaq kaypa wiñaypaq pasayta rikuchin. Qanchis kaq sellota qichuyqa pachak tawa chunka tawa waranqa runakunapa sellasqa kanankup pachanta rikuchin. Qanchis sellokunawan sellasqa karqa chay libroqa ñawpaq kutipi rimarisqa kaptin, illapakuna, qhaqyakuna, hinaspa rimaykuna kasharqan, ichaqa manam allpa chukchuyqa karqachu.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Hinaspapiq tronomantan lloqsirqanku llipyaykuna, illapakunapas, kunkakunapas; trono ñawpaqpin qanchis nina mechakuna ruphasharqanku, chaykunan Diospa qanchis Espíritunkuna kanku. Apocalipsis 4:5.
In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.
Ñawpaq rimariypi kunanpas sut’inchaska kachkan kunkakuna, llipyaykuna, illapakuna ima; paraqa Santo Espiritum ricuchin, paymi qanchis nina rawrakkunapa lamparankuna, ichaqa manam allpa kuyuychu kan. Qanchis ñiqin Sellopa hurqusqa kasqanpi allpa kuyuyqa reqsichisqa kachkan, chayqa utqaylla hamuq Domingo kamachiy allpa kuyuymin. Apocalipsis pusaq t’aqapiqa reqsichin cheqaq kaqpa kichasqa kaynin qallariyninta, Judá ayllumanta León ruwasqanman hina; hinaspa sellasqa pacha reqsichisqa kaptinqa, chay pachapa qallariynintawan tukukuynintawanmi reqsichin.
The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.
Kunan pacha qallariyninqa karqan hinan ángel uraykamuspa kay pachata Kikinpa k’anchayninwan achikyachirqan 11 ñiqin septiembre killapi, 2001 watapi; hinaspan Isaías soqta kaqpi yachachiwanchik, “kunkaqkuna, llipyaykuna, truenuykuna, wayrawan parawan” nisqawan rikuchisqa willakuy, domingo leypi tukukuq, willasqa kananpaqmi huk llaqtaman: paykunaqa rikuq kashaspapas llipyaykunapa nisqanman hina ima niyninta mana hap’iyta atinqachu, uyarishaspapas kunkaqkunatawan truenuykunata mana entiendetayta atinqachu, hatun pachakutik allpakatatayuq ukhupi hap’isqa kanankama. Pachak tawa chunka tawa waranqa runakunapa sellakusqa kasqan pachaqa chay pachanmi mayqin visiónpa llapa ruraynin hunt’akun.
That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.
Chay historiam ishkay laya yupaychaqkunata paqarichin hinaspa rikuchin. Huk layaqa paraqta reqsinku, chayrayku chaskinku, imaraykuchus illapata rikunku, hinaspa uyarinku rimaykunata, q’uñi t’oqyayta hinaspa wayrata. Sellakuy pacha tukukuyninpi, qayllamusaq Domingo kamachiypa hatun allpa kuyuy, chaymi Diospa ejecutivon juicioykunata qallariychin.
And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.
Diospa templonmi hanaq pacha-pi kicharisqa karqan, hinaspan templonpi rikurisqa karqan paypa testamentonpa arkan; hinaspan killaqniykuna karqan, kunakuna, truñukuna, pachakuy, hatun chikchi ima. Apocalipsis 11:19.
At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).
Hatun allpachakuypi, “lliplliykuna, rimaykuna, truenuykuna” ukupiqa “chikchi”pas kachkan. “Chikchi”qa rikuchin chay taripaykunata, qanchis angelkuna qallariyta qallarinku churasqa kaqta, mayqin angelkunataqa sellakuy pacha qallariyninpi chayman wakichisqa karqanku, qanchis ñiqin sellu kicharisqa kaptin; hinaqtinmi suyarirqanku angel Jerusalén llaqtanta purispa, allpapi rurasqa millay abominacionkunamanta llakikuqkunaq, waqaqkunaqpas, huk señalta churapunankama — hawa kaqpi — hinallataq iglesiapi rurasqa kaqkunamanta — ukhu kaqpi.
The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.
“Chhijchhiy” nisqaqa señalan Diospa wañuchiq taripayninkunapa pacha kasqanta, chayqa Diospa huk ovejankunapaq khuyapay pacha kashan, paykuna chaypacham Babiloniamanta waqyamusqa kashanku; hinaspa jatun achka runakunamanta qhipa kaqpas Diospa ovejankunaman hukllachasqa ña kaptin, runapa qochakuynin tukuy hinantinpi wichq’akun.
And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.
Qanchis kaq angelmi puyñunta wayrapi tallirqan; hinaspan hanaq pacha templomanta, tiyanamanta, hatun qhapariy lluqsimurqan, nispa: “Tukukunña.” Hinaspan uyarikurqan rimariykuna, illapakunapas, llipyaykunapas; hinallataq hatun pachakuy karqan, mana hayk’aqpas runakuna kay pachapi kasqankumanta pacha hina kasqanmanhina, chay hina atiyniyuq, chay hina hatun pachakuy. Hatun llaqtataq kimsa chiqaman rakikurqan, nacionkunapa llaqtankunapas urmaykurqan; hatun Babiloniataq Diospa ñawpaqenman yuyarisqa karqan, payman qunanpaq phiñakuyninpa sinchi p’iñayninpa vinon hunt’a k’asata. Apocalipsis 16:17–19.
Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.
Munat liyiqriq: ¿Uyarinkichu kunan qapariykunatawan illapakunata? ¿Rikunkichu llipyakuykunata? ¿Sientinkichu wayrata? Manam unaychu uyariwaqkinki mana yuyayniyuq sipaskunapa qaparispankuta, aswan aceite-ta mañakuspa.
We will continue this study in the next article.
Kay yachayta qatiq artikelopiqa qatiykusaqku.
We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.
Thak kayta maskhaqta, ichaqa mana allinchu hamurqan; hampiy pacha maskhaqta, qhawariy, llaquylla! Danmanta kawayninkupa sinch’i qapariynin uyarikurqan; llapa hallp’a khatatatan qhapariyninku kasqanrayku, kallpasapa kawallunkupa waqaynin uyarikusqanrayku; paykunaqa hamuspankum, hallp’ata tukuy imayuqnintinta mihurqanku; llaqtatapas, chaypi tiyakkuqkunatapas. Qhawariy, noqa kachamusaq qankunaman mach’aqwaykunata, asiriy mana atikunata, qankunata chawpinqankupaq; paykunaqa kaniykunkuta kaniqkuykunkum, nispa Señor. Llakiyta atipayta munaspa, sonqoy ukhupi pisi kallpayuqmi. Qhawariy, ayllu runaypa ususinpa waqayninmanta qaparikuy simi, karu llaqtapi tiyakkuqkunarayku: ¿Manachu Señorqa Sionpi kachkan? ¿Manachu reyninqa paypa ukhupin kachkan? ¿Imaraykutaq phiñachiwarqanku rurasqa wakankuwan, huk mana imapaq qayllachiykunawan? Cosecha pacha pasarunña, verano tukukunña, noqanchikqa manam qispichisqachu kashanchik. Ayllu runaypa ususinpa nanayninraykun nanasqañam kani; yana tukusqañam kani; manchaymi hap’isqa. ¿Manachu bálsamo kan Galaadpi? ¿Manachu hampiq kan chaypi? Chhaynaqa, ¿imaraykutaq ayllu runaypa ususinpa hampisqa kaynin mana kutichisqachu? Jeremías 8:15–22.