The sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the Sunday law in the United States, is the period where the effect of every vision is fulfilled. Some of those visions extend all the way through to the second coming of Christ, but even those that occur after the Sunday law are anchored to the period of the sealing. The sealing of the one hundred and forty-four thousand is where the everlasting covenant is perfectly fulfilled. In that period Christ writes His law upon the hearts and minds of His people for eternity. That sealing is represented by the combination of divinity with humanity, which does not sin.
Sapaq pachak tawa chunka tawa waranqa runakunapa sellakusqan pacha, 11 septiembre 2001 watapi qallarispa, Estados Unidos llaqtapi domingo leyman chayanankama tukukuq, chaymi sapa rikch’aypa rurasqan hunt’akusqan pacha. Wakinkuna chay rikch’aykunaqa Cristo pa iskay kuti hamuyninkama hina mast’akunku, ichaqa domingo leymanta qhepaman pasaqkunapas sellakusqan pachamanmi watasqa kachkan. Sapaq pachak tawa chunka tawa waranqa runakunapa sellakusqanpiwi wiñay tratota sumpi hunt’akun. Chay pachapi Cristoqa llaqtanpa sonqonkunaqpi yuyayninkunaqpi ima wiñaypaq kamachinku qillqan. Chay sellakuyqa divinidadwan humanidadwan huñusqa kasqawanmi rikuchisqa, mayqan mana huchalliqchu.
The symbolic link of “two hundred and twenty,” represents both restoration, and the combination of divinity with humanity. The two hundred and twenty years from the King James Bible to William Miller’s first public presentation in 1831 and the eventual publishing in the Vermont Telegraph in 1833, represents the combination of divinity with humanity. It contains the signature of “truth,” which is the Hebrew word that was created by the Wonderful Linguist that combines the first, thirteenth and last letters of the Hebrew alphabet to form the word “truth”. The two hundred and twenty years from 1611, and the King James Bible, unto 1831 and Miller’s publication of his message, reflects the Wonderful Linguist’s signature.
Iskay pachak iskay chunka watakunapa unanchasqa tinkiyqa, iskayninta rikuchin: kutichiyta, hinallataq divinidadwan runakayninwan huñusqanta. Rey Jacobo Bibliamanta William Millerpa ñawpaq llapa runakunaman qhawaykachisqanman 1831 watapi, chaymanta qhipaman Vermont Telegraphpi rikhurichisqanman 1833 watapi, iskay pachak iskay chunka wataqa divinidadwan runakayninwan huñusqanta rikuchin. Chaypiqa “cheqaq kay”pa firmanmi kachkan, chaymi hebreo simipi nisqa simi, musphayniyuq Hatun Simikamayuqpa rurasqan, paymi hebreo alfabetopa ñawpaq, chunka kimsayuq, hinaspa qhipa killkakunata huñuspa “cheqaq kay” nisqa simita kamarqan. 1611 watamanta, Rey Jacobo Bibliamanta, 1831 watakama hinaspa Millerpa willakuynin rikhurichisqanman, iskay pachak iskay chunka wataqa Musphayniyuq Hatun Simikamayuqpa firmanta rikuchin.
In the middle of those two dates (1611 and 1831), the time of the end in 1798, represents the unsealing of a message from the book of Daniel (the King James Bible), that produces the increase of knowledge that led to Miller’s publication in 1831. The time of the end in 1798 also marked the beginning of a testing process that produced the rebellion of the foolish virgins, who Daniel in chapter twelve identifies as the wicked. Thus 1798 represents the number thirteen, in the middle of the first and last letter, for thirteen is a symbol of rebellion. 1798 also connects with the period of preparation from 1776 unto 1798, the time of the end.
Chay ishkay p’unchaykunapa chawpinpi (1611 hinallataq 1831), tukukuy pacha 1798 watapi, Danielpa qillqasqan librumanta huk willakuy kicharisqa kasqanta rikuchin (King James Biblia), chaymi yachaypa yapakuyninta paqarichin, mayqinchus Millerpa 1831 watapi qillqasqan rikhurimuyninman pusarqan. Tukukuy pacha 1798 watapi hinallataq huk pruebanakuy rurayninpa qallariyninta señalan, chaymanta mana yuyaysap’a sipaskunapa hatarikuynin lluqsirqan; paykunatan Daniel chunka iskayniyuq kapitulanpi mana alli runakuna nispa sutichan. Chayrayku 1798qa chunka kimsayuq yupayta rikuchin, ñawpaq hinallataq qhipa qillqapa chawpinpi, imaraykuchus chunka kimsayuqqa hatarikuypa unanchanmi. 1798qa hinallataq 1776 watamanta 1798 watakama wakichikuy pacha periodowan tinkichisqa kachkan, chayqa tukukuy pachan.
As with Miller’s link of two hundred and twenty years, 1776 is also marked by a divine publication, the Declaration of Independence, and begins a period that ends at 1798 with the publication of the Alien and Sedition Acts. The two hundred and twenty years of Miller’s symbolic link of divinity and humanity, is connected by the year 1798 with the twenty-two years of preparation from the publication of the Declaration of Independence unto the publication of the Alien and Sedition Acts of 1798. Twenty-two being a tenth of two hundred and twenty, or a tithe of two hundred and twenty; the number twenty-two, as with the number two hundred and twenty, represents the link of divinity with humanity.
Imaynatachus Millerpa iskay pachak iskay chunka watakunawan t’inkisqan hina, 1776 wataqa hinallataq huk Diosmanta rikhuchisqa qillqasqawan señalisqa kachkan, Independenciapa Declaraciónninwan; chaymantaq qallarin huk pacha, chayqa 1798 watapi tukukun Alien and Sedition Acts nisqakuna rikhuchisqa kasqanwan. Millerpa simbólico t’inkisqanpi iskay pachak iskay chunka wata, divinidadwan humanidadwan t’inkichisqa kasqan, 1798 watamanta t’inkisqa kachkan iskay chunka iskayniyuq watakunawan, preparación nisqa pachawan, Independenciapa Declaraciónnin rikhuchisqa kasqanmantapacha 1798 watapi Alien and Sedition Acts rikhuchisqa kasqankama. Iskay chunka iskayniyuqqa iskay pachak iskay chunkamanta chunka kaqnin kasqanrayku, utaq iskay pachak iskay chunkapa diezmom; chayrayku iskay chunka iskayniyuq yupayqa, iskay pachak iskay chunka yupay hina, divinidadwan humanidadwan t’inkisqanta sut’inchan.
Miller’s two hundred and twenty years possesses the signature of truth, as does the sealing time of the one hundred and forty-four thousand, and the period of preparation from 1776 unto 1798 also possesses the same signature, for the middle date of 1789, marks the publication of the Constitution which was ratified by thirteen colonies.
Millerpa iskay pachak iskay chunka watankunaqa cheqaq kaypa firmanta apamun, hinallataq pachak tawa chunka tawa waranqa sellakusqa pacha hina, hinaspataq 1776 manta 1798 kama wakichikuy pachaqa chayllataq firmanta apamun; chayrayku chawpi wata 1789 nisqaqa Constitución nisqapa rikhurichisqanta señalan, chaymi chunka kinsa colonia-kunaq ratificasqan karqa.
Miller’s link that began in 1611 and ended in 1831, which found its midpoint in 1798, is linked to the twenty-two year period of 1776 to 1798, with the midpoint of 1789. All five dates; 1611, 1776, 1789, 1798 and 1831, are represented by a work of publishing. The dates of the period of preparation contain the tithe of twenty-two years from 1776 to 1798, and that period illustrates the sealing time of the one hundred and forty-four thousand, which is the time when divinity is combined with humanity. Miller’s period of two hundred and twenty years, and the twenty-two year preparation period of 1776 unto 1798, both represent the link of divinity with humanity.
Millerpa t’inkisqan 1611 watapi qallarispa 1831 watapi tukukuq, chawpinpi 1798 watata tariq, t’inkisqa kachkan iskay chunka iskayniyuq wata pacha 1776manta 1798kama, chawpinpi 1789 watawan. Llapan pichqa watakuna—1611, 1776, 1789, 1798 hinaspa 1831—qillqasqa willakuyta paqarichiy ruraywanmi rikuchisqa kanku. Wakichikuy pachaq watakunan ukhunpi kachkan chunka hukniyuq iskay chunka iskayniyuq watakuna 1776manta 1798kama, chay pachataq rikuchin pachaq tawa chunka tawa waranqa sellakusqakunaq sellakuy pachatam, chaymi pacha divinidad runakayninwan hukllachasqa kachkan. Millerpa iskay pachaq iskay chunka watayuq pacha, hinaspa 1776manta 1798kama iskay chunka iskayniyuq wata wakichikuy pacha, iskaynintinmi divinidadpa runakayninwan t’inkisqanta rikuchinku.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001 and was marked by Islam of the third woe striking the spiritual glorious land. Twenty-two years later, on October 7, 2023, Islam of the third woe, struck again at the typical, literal glorious land. At the soon coming Sunday law the sealing of the one hundred and forty-four thousand will be completed, and Islam of the third woe, will again strike the United States.
Pachak tawa chunka tawa waranqa runakunapa sellakusqan pacha qallarikurqan 11 septiembre 2001 p’unchaypi, hinaspataq kimsa kaq ay janak’ariypa Islam nisqanwan señalasqa karqan, chay espiritualmente ancha sumaq allpata maqasqanrayku. Iskay chunka iskay watakuna qhipaman, 7 octubre 2023 p’unchaypi, kimsa kaq ay janak’ariypa Islam nisqan, yapamanta maqaraq tipikuta, literalta sumaq allpapi. Manaraq unaymanta hamuq domingo ley chayamunankama, pachak tawa chunka tawa waranqa runakunapa sellakusqan hunt’asqa kanqa, hinaspataq kimsa kaq ay janak’ariypa Islam nisqan, yapamanta Estados Unidos nisqata maqananqa.
The sealing time begins with an attack by Islam upon the earth beast, and it ends with an attack of Islam upon the earth beast. In the middle Islam of the third woe, struck the nation of Israel, which biblically is represented as Judah. Judah was the ancient literal glorious land of the Bible, and the United States is the modern spiritual glorious land.
Sillakusqap pacha qallarin Islampa kay allpapi animalman maqanwanmi, tukukunataq Islampa kay allpapi animalman maqanwanmi. Chawpinpi, kimsañiqin ayqeypa Islamninqa Israel suyuta maqasqa, Biblia nisqanman hina chayqa Judá nisqawanmi rikuchisqa. Judáqa Bibliapi ñawpaq pacha cheqaq k’anchay allpa karqa, Estados Unidos-taq kunan pacha espirituwan k’anchay allpam.
The three strikes of Islam were all carried out against the glorious land. The first and last was against the modern spiritual glorious land, and the middle strike was carried out against the ancient literal glorious land. The middle waymark was an attack against the modern nation of Israel, and in the crucifixion of their Messiah literal Israel became a symbol of rebellion, as represented by the thirteenth letter of the Hebrew alphabet.
Islampa kimsa takanakuykunaqa llapallanmi hatun sumaq allpapa contranpi rurakurqan. Ñawpaqpas qhipapas moderno espiritual hatun sumaq allpapa contranmi karqan, chawpi takanakuytaq ñawpa literal hatun sumaq allpapa contranpi rurakurqan. Chawpi waymarkaqa moderno Israel nacionpa contra huk maqanakuy karqan, hinaspa Mesiasninkuta chakatanankupi literal Israelqa hatariy-manaraq kay mana kasukuypa unancha tukurqan, imaynachus hebreo alfabetopa chunka kimsayuq kaq sananwan rikuchisqa kasqan hina.
The preparation period from 1776 to 1798 is also connected with the two hundred and twenty years of the movement of the third angel, for, beginning in 1776 with the Declaration of Independence, until 1996, and the publication of The Time of the End magazine, is two hundred and twenty years. In the middle of that history is the time of the end in 1989, marking the rebellion of the foolish wicked virgins. Therefore, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 and the soon-coming Sunday law are all waymarks associated with the truth that divinity combined with humanity does not sin. Ten waymarks, two of which are twice repeated.
1776 watamanta 1798 kama allichakuy pachaqa kimsay kaq angelpa kuyuyninpa ishkay pachak iskay chunka watanwanpas tinkichisqa kachkanmi; imaraykuchus 1776 watapi Qispichiypa Willakuy qallarispanmanta, 1996 watakama, The Time of the End qillqap pawayninwan kuskaqa, ishkay pachak iskay chunka watam kan. Chay historiapa chawpinpin 1989 watapi pacha tukukuypa tiempo kan, mana yuyaysapa, mana allin rurayniyuq sipas virgenkunapa hatariyninta señalaspa. Chayrayku 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 hinallataq utqay hamuq domingo kamachiyqa llapallanmi waymarkkuna kan, chay chiqaq yachaywan tinkisqa: divinidadwan runakaynin hukllachasqa kaspa mana huchallikunchu. Chunka waymarkkuna, iskayñataq iskay kuti kutichisqa.
Ten is the number representing a test, and when you add the two repeated dates of 1776 and 1798, you have a total of twelve waymarks, representing the one hundred and forty-four thousand. The waymarks all address the testing process of the one hundred and forty-four thousand that takes place from September 11, 2001 unto the soon coming Sunday law, where Christ accomplishes the work of the third angel by combining His divinity with the humanity of the one hundred and forty-four thousand who, for the rest of eternity—do not sin. Of course, this fact can only be seen by those who as Isaiah says it, choose to “see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”
Chunkaqa yupaymi huk pruebayta rikuchiq, chaymanta iskay kuti kutikamusqa p’unchaykuna 1776 hinaspa 1798 yapakusqankiman hina, chunka iskay waymarkakunapa hunt’asqanmi kan, pachak tawa chunka tawa waranqa runakunata rikuchispa. Llapan waymarkakunami rimanku pachak tawa chunka tawa waranqa runakunapa pruebayuq puriyninmanta, mayqinchus 11 de septiembre de 2001 p’unchaymanta qayllamusaq Domingo kamachikuykama ruwakun; chaypi Cristomi kimsa kaq angelpa llamkayninta hunt’an, paypa divinidadninta huñuspa pachak tawa chunka tawa waranqa runakunapa humanidadninwan; paykunataq wiñaypaq puchukayninkama mana huchallinkuchu. Chayqa, sut’inmi, kay cheqaqa rikuyta atinmanlla paykunaq, mayqinkunachus Isaias nisqan hina akllanku “ñawinkuwan rikuyta, rinrinkuwan uyariyta, sonqonkupi entiendeyta, kutirikuyta, hinaspa hampisqa kayta.”
On October 22, 1844 the third angel arrived as Christ suddenly came to His temple to accomplish the sealing of the one hundred and forty-four thousand. A group of Millerites then followed Christ into the Most Holy Place, even though they thereafter ceased to follow the advancing light of the third angel and repeated the rebellion of the first Kadesh, and were assigned to wander in the wilderness of Laodicea until they all died.
1844 watay chunka iskayniyuq killapa iskay chunka iskay p’unchawninpi, kimsa kaq angel chayamurqan, imaynachus Cristo usqhaylla hamurqan Templonman, pachak tawa chunka tawa waranqa runakunapa sellasqa kayninta hunt’ananpaq. Chaymanta huk huñu Milleritakunaqa Cristota qatirqanku Ancha Santísimo Cheqaman, chaywanpas qhepamanqa manaña qatirqankuchu kimsa kaq angelpa ñawpaqman puriq k’anchayninta; ñawpaq Kadeshpa hatariyninta yapamanta ruwarqanku, hinaspa Laodicea chunlla puriy pampapi purinankupaq churakusqa karqanku llapankukama wañunankukama.
When Christ suddenly entered the Most Holy Place, the combination of divinity and humanity represented the work He was prepared to accomplish, and that work was symbolically represented by the Wonderful Linguist with two witnesses. Those witnesses were Habakkuk and John. In chapter TWO verse TWENTY, of both books, October 22, 1844 is identified. One emphasized the work of atonement (at-one-ment), that began on that date, and the other identified a temple that was to be cleansed.
Cristoqa usqhaylla Aswan Santisimu K’itiman hayk’urqan chaypi, divinidaddwan runa kaywan huñusqasqa kayqa paypa ruwanapaq wakichisqa kasqan llamk’ayta sut’incharqan, hinaspa chay llamk’ayqa iskay testigoyuq Admirable Linguist nisqawan unanchasqa karqan. Chay iskay testigokunaqa Habacucwan Juanwan karqanku. ISKAY kaq capítulo, ISKAY CHUNKA kaq versículopi, iskaynin qelqakunapi, 22 de octubre de 1844 sut’inchasqa kashan. Hukninqa chay p’unchaypi qallarisqa reconciliaciónpa llamk’ayta (at-one-ment) sinchita willarqan, huktaq mayqen templom ch’uyanchasqa kananpaq kasqanta sut’incharqan.
The temple He suddenly came to is represented by the temple which had been trampled down by the daily (paganism) and the abomination of desolation (papalism) powers. The temple also represented Christ, who is the temple that was destroyed and then raised up in three days. It also represented the temple of the Millerites that was erected in forty-six years from 1798 unto 1844. It also represented the human temple, which is organized by the forty-six chromosomes and defines and governs a human body’s genetic makeup. It is not an accident that every cell in the human body is fully replaced every twenty-five hundred and twenty days.
Templota payman chayamurqan, sapaq hinallataqmi rikuchisqa kashan chay templo nisqawan, mayqinchus ñit’isqa urmasqa karqa sapa punchaw kaq (paganu kay) kallpawan, hinaspa ch’usaqyachiq millay ruwaywan (papalismowan). Temploqa Cristo-tapasmi rikuchirqan, paymi chay templo karqa, mayqinchus thuñisqa karqa, hinaspa kimsa punchawpi yapamanta hatarichisqa. Chay hinallataqmi Milleristaq templo-ninkutapas rikuchirqan, mayqinchus tawa chunka suqta watakunapi sayarichisqa karqa 1798 watamanta 1844 watakama. Chay hinallataqmi runa templo-tapas rikuchirqan, mayqinchus tawa chunka suqta cromosomawan kamasqa kashan, hinaspa runa kurkuq genética nisqan imayna kasqanta sut’inchan, kamachintaq. Manan yanqallachu kasqa, runa kurkupi llapa célula nisqakuna hunt’asqata tikrasqa kananku iskay waranqa pichqa pachak iskay chunka punchawkunapi.
In all these divine illustrations of the temple, that represent Christ’s work of combining divinity with humanity, divinity always precedes humanity. 1611 precedes 1831. 1776 precedes 1798. 1776 precedes 1996. 2001 precedes 2023. The Millerites followed Christ into the Most Holy Place. In the beginning God created man.
Kay llapa kay temploq Diosmanta rikuchisqan willakuykunapi, mayqinkunaqa Cristoq rurasqanta rikuchin, divinidadwan runakayninta huñuchispa, divinidadqa sapa kuti runakaymanta ñawpaqta hamun. 1611qa 1831manta ñawpaqta hamun. 1776qa 1798manta ñawpaqta hamun. 1776qa 1996manta ñawpaqta hamun. 2001qa 2023manta ñawpaqta hamun. Millerita runakunaqa Cristota qatirirqanku Aswan Santo Cheqaman. Qallariypi Diosqa runata kamarqan.
We will now return to our consideration of the three waymarks of 1776, 1789 and 1798, which represent the period of preparation that typifies the sealing time. The first period represented by 1776, the Declaration of Independence, and the period of the two Continental Congresses; and the second period represented by 1789, the Constitution, and the period of the Articles of Confederation unto 1798.
Kunanqa kutimusunmi hukmanta yuyaychakuyta kimsa señalkunamanta 1776, 1789, hinaspa 1798, chaykunaqa qawachkanku wakichikuy pachata, sellokuy tiempota rikch’achiq hina. Ñawpaq pacha, 1776wan sut’ichasqa, Independencia Willakuyninwan, hinaspa ishkay Congreso Continental-kunapa pachanwan; iskay kaq pachataq 1789wan sut’ichasqa, Constituciónwan, hinaspa Artículos de Confederación nisqakunapa pachanwan 1798 kama.
The secret of the image of the beasts, which is the truth that the eighth head is of the seven heads, is identified in both periods. It is also identified in the third waymark of that history, but that waymark is addressing the eighth, being of the seven, as fulfilled by the papacy. The first two periods represent the fulfillment of the eighth being of the seven within the United States.
Uywakunapa rikchayninpa pakasqa yachaynin, mayqinchus cheqaq kaynin kani pusaj ñiqin umapa qanchis umakunamanta kasqan, iskaynin pacha rak’ikunapipas reqsichisqa kachkan. Chayqa chay willakuy-pa kimsa ñiqin señalmantapas reqsichisqa kachkan, ichaqa chay señalqa rimashan pusaj ñiqinmanta, qanchis umakunamanta kasqanmanta, papado nisqapi hunt’asqa hina. Ñawpaq iskay pacha rak’ikunaqa rikuchin pusaj ñiqinpa qanchis umakunamanta kasqan hunt’akuyninta Estados Unidos ukhupi.
The United States consists of two horns, one is associated with a man and the other with a woman. The man is the political power, it is the Republican horn. The woman is the religious power, it is the Protestant horn. Therefore, the period represented by 1776, and the Declaration of Independence, is representing the Protestant horn, for divinity always precedes humanity. The period represented by 1789, and the Constitution, is representing the Republican horn.
Estados Unidosqa iskay waqrayuqmi kachkan; hukninqa qhariwanmi tinkisqa, hukninñataq warmiwan. Qhariqa polític atiymin; chaymi Republicano waqra. Warmiqa religioso atiymin; chaymi Protestante waqra. Chayrayku, 1776wan rikuchisqa pacha, hinaspa Declaración de Independencia nisqa, Protestante waqratan rikuchin, imaraykuchus divinidadqa sapa kuti runakaymanta ñawpaqta hamun. 1789wan rikuchisqa pachataq, hinaspa Constitución nisqa, Republicano waqratan rikuchin.
In 2020, both horns were slain by modern satanic atheistic dragon powers. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain afterwards on November 3, 2020. In 2023, the two witnesses stood up, and the world which had been rejoicing over their dead bodies, began to fear.
2020 watapi, iskaynin waqranpas wañuchisqa karqan kunan pacha sataniku, atheo, dragón kallpakuna rayku. Cheqaq Protestante waqraqa wañuchisqa karqan 18 julio 2020 p’unchawpi, hinaspataq Republicano waqraqa wañuchisqa karqan qhepantinpi, 3 noviembre 2020 p’unchawpi. 2023 watapi, iskay testigokuna sayarirqanku, hinaspa paykunapa wañusqa cuerponkunamanta kusikusqa karqan pachaqa manchariyta qallariq.
In 2023, the final work of the sealing of the one hundred and forty-four thousand began in the final generation of earth’s history. Divinity is now being combined with humanity for eternity, as the faithful of the last days reproduce for eternity—the image of Christ.
2023 watapi, pachak tawqa tawa chunka tawa waranqa runakunaq sellasqa kayninpa qhipa llamkayninqa kay pachaq historiankunapa qhipa mirayninpi qallarikurqan. Kunanqa, wiñaypaq, Dios kayninwan runa kayninwan huñunakuchkan, imaraykuchus qhipa p’unchaykunapi cheqaq kasqakunaqa wiñaypaqmi Cristoq rikchayninta mirachichkanku.
In 2023, the final work of combining the apostate Church with the apostate State in the nation of the earth beast began. The structure of power represented by the papacy, consisting of an apostate Church ruling over an apostate State was then being set up, and reproducing the image of the beast.
2023 watapi, allpacha animalpa nacionninpi apostatakusqa Iglesiata apostatakusqa Estadowan huñuyta tukuynin ruwanakuy qallarikurqa. Chaypim papakuna kamachiq kaywan rikuchisqa atiyniyuq wakichiy sayarichisqa karqa, mayqinchus apostatakusqa Iglesia apostatakusqa Estadota kamachin, hinaspa animalpa lantananta mirachisharqa.
The great test for those who have been called is the test of seeing the formation of the image of the beast, as represented by the “voices, lightnings, thunders” and the coming “earthquake.” The sealing time is the period where every vision finds its perfect effect (fulfillment). In the period of preparation from 1776 unto 1798, that typifies the sealing time, there were wheels within wheels, which is part of the vision which Ezekiel saw when he looked into the Most Holy Place, in the sealing time of the one hundred and forty-four thousand. Those wheels, Sister White identifies as the “complex interplay of human events.” The period of preparation from 1776 to 1798 contained some of those “complex interplays of human events,” that should be noted.
Kay qhapaq pruebayqa kay waqyamusqakunapaq hatun pruebaymi: bestiapa rikchayninpa ruwakusqanta qhawaspa pruebayta apay, imaynachus “kunanakuna, llipyayninkuna, truynukunawan” nisqapi, hinallataq hamuq “pachakuy” nisqapi reqsichisqa kasqan hina. Sellokuy tiempoqa chay pacha kachkan maypi llapa rikuykuna hunt’asqa allin ruwayninta tariq (hunt’akuyta). 1776 watamanta 1798 watakama alistakuy pacha, sellokuy tiempota tipificaq, chaypi tiyakurqa ruedakuna rueda ukhupi, chayqa Ezequielpa rikuykusqanpa huknin kasqanmi, pay Ancha Santo Lugarman qhawarispan, pachak tawa chunka tawayoq waranqa runakunapa sellokuy tiempopi. Chay ruedakunataqa Hermana White reqsichin “runakunaq historiankunapa sasachakuq tinkuynin” nispa. 1776 watamanta 1798 watakama alistakuy pachaqa wakinkunata chay “runakunaq historiankunapa sasachakuq tinkuynin” nisqakunamanta uqharirqan, chaykunataq reparasqa kanan.
One is associated with the truth that Revolutionary France typified the United States. Both nations place the papacy on the throne of the earth, and both take her down. Both nations dedicate their military and economic power to accomplish that work. Both nations suddenly remove their established religions to become Catholic. Both nations suffer an “earthquake” that overthrows their established governments. Both nations histories are tied together with 1789, for in 1789, the French Revolution began and the US Constitution took effect.
Hukninqa kay yachaqasqa chiqaqwanmi tinkisqa kachkan: Revolucionario Franciaqa Estados Unidos-ta rikch’achirqan. Iskay suyukunaqa papado-ta kay pachapa trono patapi churanku, hinallataq urayman urmachinku. Iskay suyukunaqa chay llamk’anata hunt’anankupaq soldadesco hinaspa qullqi-kallpankuta tukuyta dedicanku. Iskay suyukunaqa usqhayllam sayarichisqa religionninkuta qichunku, católico kanankupaq. Iskay suyukunaqa huk “pacha kuyuyta” muchunku, chaymi sayarichisqa gobiernonkuta urmachin. Iskay suyukunap historíanqa 1789 watapi huñusqa kachkan, imaraykuchus 1789 watapi Revolución Francesa qallarikurqan hinaspa Constitución de EE. UU. nisqapas kallpaman yaykurqan.
The French Revolution lasted ten years. Napoleon Bonaparte rose to power during the latter stages of the French Revolution. He became a prominent military leader and played a key role in the French government following his successful coup on November 9, 1799, which led to him becoming the First Consul of the French Republic.
Francia llaqtapi hatun tikrayqa chunka watata qhiparikurqan. Napoleón Bonaparteqa Francia llaqtapi hatun tikraypa qhipa etapankunapi atiyniyuqman wichariq. Payqa reqsisqa sinchi awqaq pusaqmi karqan, hinaspa 1799 watapi noviembre killapa 9 p’unchawninpi allin lluqsiyniyuq qhapaq kutichiyta ruraykusqan qhepamanmi Francia Republikaq kamachikuyninpi hatun ruwana kasqa, chaymi payta Francia Republikaq Ñawpaq Cónsulninman tukuchirqan.
In the second period of the preparation period of 1776 to 1798, the man who was the eighth (not in sequence), that was of the seven, was John Hancock. He was one of the eight presidents in the second period represented by 1789 (the year of the French Revolution). He was the only one of those eight presidents, who had also presided as president in the first period, represented by 1776. In this prophetic sense he was the eighth, that was of the seven.
1776-manta 1798-kama wakichisqa pacha iskay ñiqin pachaspiqa, pusaq kaq qhari—mana hukninmanta qatiqninpi, astawanpas qanchis kaqkunamanta kaq—John Hancock karqan. Payqa pusaq presidente-kunamanta huknin karqan iskay ñiqin pachaspi, 1789 wataywan rikuchisqa (Francia hatun tikray watapi). Chay pusaq presidente-kunamantaqa payllam huknin karqan, ñawpaq ñiqin pachaspipas presidente hina umalliq karqa, 1776-wan rikuchisqapi. Kay profético yuyaypiqa payqa pusaq kaq karqan, mayqinchus qanchis kaqkunamanta kaq.
He is the signature of the human period, for the first period represents the divine, and he is therefore the signature that ties both periods together (the divine and the human). His signature is the most well-known signature in human history, and it represented more than his wonderful penmanship.
Payqa runapa pacha tiempunpa señalninmi, ñawpaq tiempuchá divinota rikuchin, chayrayku payqa iskaynin tiempokunata huñunayku señalmi (divinota hinallataq runapata). Paypa señalninqa runakunaq historiankupi aswan reqsisqa señalmi, manataq sumaq qillqayllantaqa rikuchirqanchu.
John Hancock’s signature on the Declaration of Independence is the most famous signature in history. His large and flamboyant signature has become iconic, symbolizing American independence and the defiance of the American colonies against British rule. Hancock, who was President of the Continental Congress at the time the Declaration was signed in 1776, reportedly signed his name prominently to ensure that King George III could read it without his spectacles, symbolizing his boldness and commitment to the cause of independence.
Johan Hancockpa sut’in qillqasqanmi Estados Unidos Independenciapa Willakuyninpiqa historiapi aswan reqsisqa sut’i qillqa kasqan. Hatun, sumaq rikch’ayniyuq sut’in qillqasqanqa rikch’akuq unanchaman tukusqa, Estados Unidospa independencianta, hinallataq Amerikapa llaqtakuna Britania kamachiy contra sinchita sayariyninta unanchaspa. Hancockqa, 1776 watapi chay Willakuy qillqasqa kaptin, Congreso Continentalpa Umalliqnin karqan; willakusqanman hinaqa, sutinta rikch’arisqa hinata qillqarqan Rey Jorge III mana anteojonkunata churakuspa ñawinchananpaq, chayqa mana manchakuyinta hinaspa independenciapa causanman sonqonwan hap’ipakusqanta unanchaspa.
Hancock was one of the eight presidents from the period represented by 1789, but he was of the seven men who were presidents in the period represented by 1776. He was the president when the Declaration of Independence was signed. Hancock ties the two periods together with his human signature, and he is located in both the first history and the second history. The first history represents the divine and the second represent the human, and the signature that ties the two histories together is the signature of the Wonderful Linguist that employed a human instrument to combine the divine period represented by 1776, with the human period represented by 1789.
Hancock qa pusaj pusaq umalliqkuna-manta hukmi karqa, 1789 watapi rikuchisqa pacha-manta; ichaqa qanchis qhari umalliqkuna-mantam karqa, 1776 watapi rikuchisqa pachapi. Paymi umalliq karqa Independencia nisqa Willakuy Qillqa firmakusqa kaptin. Hancockqa iskay pachakunata runa makinwan firmakusqanwan huñun, hinallataq iskaynin ñawpaq willakuykunapim tarikun. Ñawpaq kaq willakuyqa Diosmanta kaqta rikuchin, iskay kaqñataq runamanta kaqta rikuchin; iskay willakuykunata huñuq firmataq Admirable Linguist nisqapa firmam, paymi runa yanapayninta llamk’achispa 1776 watapi rikuchisqa Diosmanta pachata, 1789 watapi rikuchisqa runamanta pachawan huñurqa.
There is only one other signature in the history of the world that competes with the Hancock’s signature in terms of recognition, and it is also a signature associated with 1789, and the French Revolution. The signature contains the same type of boldness that Hancock intended to convey, and it is found in the history of France.
Kay pachallam llaqtap pacha willakuypi huklla qillqasqa sutim kachkanmi, Hancockpa qillqasqa sutinwan reqsisqa kayninpi tupaq, hinaspapas chayqa 1789 wataman, chaymanta Francia llaqtapi Hatun Tikraymanpas tupan. Chay qillqasqa sutipi kaq sinchi mana manchakuyqa kikinmi Hancock riqsichiyta munasqan hina, hinaspapas Francia llaqtap willakuyninpi tarikun.
In terms of global recognition and symbolic significance, the signature of Napoleon Bonaparte has a status that compares to John Hancock’s, albeit in a different historical and cultural context. Napoleon, a prominent military and political leader of France, left a significant mark on European and global history, especially during the Napoleonic Wars. His signature, often characterized by its bold and distinctive style, came to symbolize his powerful influence and the sweeping changes he brought to Europe, including legal reforms known as the Napoleonic Code.
Mundopi reqsiykusqanman hinallata unanchasqa ancha significaciónninmanta rimaruspaqa, Napoleon Bonapartepa firmankuqa John Hancockpa firmankuwan kikinchasqa kasqanta tariy atin, ichaqa huk historiapi hinallata huk culturapi contexto ukhupi. Napoleonqa, Frantziapa reqsichisqa sinchi soldado hinaspa político pusariq runa, Europapi hinallata mundopi historiapi hatun unanchata saqerqan, aswanpas Guerras Napoleónicas nisqakuna pachapi. Paypa firmankuqa, sinchi hinaspa sut’inchasqa estilo nisqawan sapa kuti riqsichisqa, atiyniyoq influencianpa unanchanman tukurqan hinaspa Europaman apamusqan llapa hatun tikraykunapa, chaymanta Napoleonic Code nisqawan riqsichisqa leykuna musuqchasqakuna ima, unanchanmanpas tukurqan.
Like Hancock’s signature, which symbolizes defiance against British rule and the quest for American independence, Napoleon’s signature represents a different kind of boldness and ambition—the reshaping of European political boundaries and the promotion of French revolutionary ideals. Both signatures are emblematic of their respective historical figures’ roles in shaping the destinies of their nations and the broader implications of their actions on world history.
Hinallataq Hancockpa firman, mayqinchus británico kamachikuy contra sayariyta hinaspa Estados Unidospa independencia maskhayta unanchasqan hina, Napoleonpa firmampis huk laya sinchi sonqoyoq kayta hinaspa munayniyoq aspiracionta unanchan—Europa políticopa lindero-kunata wakmanta churayta hinaspa Francia revolucionaria ideal-kunata ñawpaqman apanata. Iskay firmaqmi sapaqnin histórico runakuna imayna llaqtankupa destinonkunata formanankupaq ruwasqankuta unanchanku, hinallataq ruwasqankupa aswan hatun ima niyninkunatapas pacha historiapi rikuchinku.
When Ezekiel saw the wheels within the wheels, representing the complex interplay of human events during the history of the sealing time of the one hundred and forty-four thousand, one of those wheels had been typified by a wheel in 1789, when the Constitution of the United States, the beast with a Republican horn and a Protestant horn, intersected with France the beast with the horn of Egypt and the horn of Sodom.
Ima Ezequiel riqsirqan ruedakunata ruedakuna ukhupi, chaykuna rikuchispa runakunaq ruwayninkuna ch’axru tinkuyninta pachak tawa chunka tawa waranqa sellasqa kasqan pacha historiapi, chay ruedakunamanta huknin ñawpaqman rikuchisqa karqan huk ruedawan 1789 watapi, maypacha Estados Unidospa Constituciónnin, uywa republicano waqranwan Protestant waqranwan, tinkurqan Franciwan, Egiptopa waqrayuq haqtawan Sodomaq waqrayuq haqtawan.
From 1789, onward to 1799, France was convulsed with an “earthquake” that originated with the beast of atheism that came from the bottomless pit. In the sealing time of the one hundred and forty-four thousand, 1789 represents the period beginning on July 18, 2020, when the beast of atheism overthrew and slew the horn of true Protestantism, and then on November 3, 2020 the beast of atheism also overthrew and slew the horn of Republicanism. The wheel of 1789 represents the wheel of 2020, as represented by July 18 (divinity), and November 3, 2020 (humanity).
1789 watamanta 1799 kama, Francia suyupi ukhupi “allpacha kuyuywan” sinchita chinkachisqa karqa, chayqa uku t’uqumanta lluqsimuq mana Diospi iñiq uywamanta paqarisqa karqa. Pachak iskay chunka tawa waranqa tawa pachakpa sellakusqan pacha ukhupi, 1789qa rikuchin 2020 watapi julio killapa 18 p’unchawninmanta qallariq pacha, chay pacha mana Diospi iñiq uywa cheqaq Protestantismopa waqranta urmachispa wañuchirqa; hinaspataq 2020 watapi noviembre killapa 3 p’unchawninpi, mana Diospi iñiq uywa Republicanismopa waqrantapas urmachispa wañuchirqa. 1789pa muyuriyninqa 2020pa muyuriyninta rikuchin, imayna julio 18 (divinidad), hinaspa 2020 watapi noviembre 3 (humanidad) nisqakunapi rikuchisqa hina.
God’s signature, as represented by humanity, is found in the world’s two most famous signatures, that are both tied to 1789, and both represent the powers who place and remove the papacy from the throne of the earth. 1789, as the middle of the three waymarks that represent God’s signature of truth, possesses the signature of “thirteen” colonies and the “rebellion” of the French Revolution.
Diospa firman, runakayninwan rikuchisqa hina, tarikun kay pachapa iskay aswan reqsisqa firmakunapi, iskayninkupas 1789 wataman watasqa kashanku, hinaspataq iskayninkupas rikuchinku chay atiykunata, mayqenkunachus papadota kay pachapa tronomanmanta churanku hinaspa urmachinku. 1789 watan, kimsa waymarkakunapa chawpinpi, mayqenkunachus Diospa cheqaq kayninpa firmanta rikuchinku, charin “chunka kimsayoq” coloniaspa firmanta hinaspa Franciapa Revolucionninpa “hatariy”ninta.
1789, unto 1799, represents the history of the French Revolution, and the number ten represents a test. 1789 is the first letter of “truth”, and 1799 represents the last letter of the period in France. The middle period was marked by the execution of the king of France in 1793, as the citizens rebelled against his arrogant kingly rule.
1789manta 1799kama, Francia Revoluciónpa historianta sut’ichan, chunka yupaytaq huk prueban kashanta sut’ichan. 1789qa “cheqaq kay” nisqap ñawpaq qillqanta sut’ichan, 1799taq Francia llaqtapi chay pachaq qhipa qillqanta sut’ichan. Chawpi pachaqa 1793 watapi Francia suyuq rey ninapa wañuchisqanwan reqsisqa karqan, llaqta runakuna paypa hatunchakuq reypa kamachikuynin contra hatarirqanku.
“The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris.” The Great Controversy, 230.
“Franciapa mana chaskichisqa sumaq willakuyta rechazaspan, chayqa mana iskayrayaypaqmi llikanmantapacha sapaqchasqa kanqa, manchaytaqmi chaypa rurayninkuna kanqa. 1793 wata, enero killapa 21 p’unchawninpi, Francia suyu llapan sonqonwan Reformadorkunata qatiykacharqanman tukuyta chakrusqa p’unchawmanta 258 watakuna qhipaman, huk procesión, ancha huk niray munayninwan, Paris llaqtapa callenkunanta pasaq.” The Great Controversy, 230.
1789 marked the rebellion of the thirteenth letter for the two horned beast of the United States, and the first letter for the two-horned beast of France. France’s middle letter was 1793, when the king of France had his head removed, and Napoleon represented the last letter when he took control of the government in 1799. The signature of “truth” in the history of the overthrow of France, represented by 1789, 1793, and 1799 is a prophetic wheel that is tied together with the prophetic wheel of 1776, 1789, and 1798.
1789 watapi rikuchin Estados Unidospa iskay waqrayuq uywapa chunka kimsayuq qillqapa hatarikuyninta, hinallataq Franciaq iskay-waqrayuq uywapa ñawpaq qillqanta. Franciaq chawpi qillqanqa 1793 karqan, chay wata Franciaq qhapaq apunpa umanta kuchusqanku; Napoleon-taq qhipa qillqata rikuchirqan, 1799 watapi kamachiyta hap’iqtin. “Cheqaq kay” sutiyuq unanchasqanqa Franciaq urmachisqa historiapi, 1789, 1793, hinaspa 1799wan rikuchisqa, huk profetiku muyuymi, chaymi hukllachasqa kachkan 1776, 1789, hinaspa 1798 profetiku muyuywan.
Both histories contain the two most famous signatures in human history, thus tying the divine signature of “truth” together with two human signatures. Both wheels are connected with the thirteenth letter in the period of the sealing of the one hundred and forty-four thousand, which is the period from the slaying of the two witnesses in 2020, until they stood up in 2023, which is marked by October 7, 2023.
Iskay historiakunaqa runa kay pachapi iskay aswan reqsisqa firmakunata apamun, chaymi “cheqaq kay” nisqa divina firmata iskay runa firmakunawan huñurparin. Iskay ruedakunaqa chunka kimsañiqin qillqawan t’inkisqa kachkan waranqa pachak tawa chunka tawa waranqa sellakusqa p’unchaykunapa pachasninpi, chay pachaqa iskay testigokuna 2020 watapi wañuchisqa kasqankumanta qallarin, 2023 watapi sayarimusqankukama, chaytaq 7 octubre 2023 nisqawan señalasqa kachkan.
We will continue our study in the next article.
Qatiq qillqapi hamuqpi yachayninchista qatiqkasaqku.