“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

“Apocalipsispiqa llapan Bibliamanta qillqakuna tinkunku, chaypitaq tukukunku. Kaypiqa Danielpa qillqanpa hunt’asqa kayninmi kachkan.” Hechos de los Apóstoles, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Cheqaqa, Juanpa “Jesucristopa Revelacionnin” nisqan hina reqsichisqan, Judá ayllumanta Leónnin runankunapaq 2023 watapa julio killamanta pacha sellonkuna kicharisqanmi, perfecciónman apasqa kan Daniel qillqata Revelación qillqawan hukllachaspa. Daniel qillqapa iskay ñiqin kapitulum, qhepa p’unchaykunapa animalpa lantinmanta pruebapa contexto ukhupi, iskay kaq angelpa willakuyninta reqsichin. Chayqa huk pruebaykachay ruwayta, hinallataq huk sutinchasqa pruebaykachay pachatapas reqsichin.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Daniel qillqap iskay kaq capítulo nisqapi pacha hinallataq ruray, Danielpa qanchis chunka watayuq presokayninwan rikuchisqa, Millerita historiapi Protestantekunapa pruebanakuy pacha-ta rikch’arisqa. Protestantekunaqa pruebanakuy rurayninkupi mana allinta llank’arqankuchu, hinaspataq Romapa ususinkuna tukurqanku. Profecía nisqapiqa ususiqa mamanwan rikch’akun; Romataq profético animalmi. Paykunapa pantayninku, chaymanta Romapa ususinkunaman tikrakusqanku, kunan historiaykupiq animalpa imagennin pruebayta rikch’achin, imaraykuchus paykunaqa animalpa imagenninman tikrarqanku. Chayrayku kunan pruebanakuy rurayninchikqa Danielpa qanchis chunka watayuq presokayninwanmi rikuchisqa kachkan, hinallataq iskay kaq angelpa willakuynin historiantawan Millerita kuyuriypi.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Iskay angelpa qepaq willakuyninpa historiapi, 2001 wata, septiembre killapa 11 p’unchawninpi qallarisqa kaqpi, huk sutinchasqa pacha kan chaymanta huk suyaychasqa pruebapa rurayninpas, chayqa simbólicamente rikuchisqa kashan Nabucodonosorpa uywakunamanta musquyninpa lantinpi; Bibliapi profecíapiqa huk qhapaq suyupas uywa kikinmi. Nabucodonosorwan caldeokunaq religioso kuraknin elite nirqakunaqa pruebat’a mana atipaqkunatan rikuchinku, Danieltaq kimsa allin qharikuna imaqa pruebat’a atipaqkunatan rikuchinku. Huk hina rikurinman ichaqa, Nabucodonosorpa pantayninqa Danielpa kimsa kaq capitulonpi sut’ita takyachisqa kashan.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

Prueba ruraypi, mayqinchus Danielpa huk kaq, iskay kaq kapitullukunapipas rikuchisqa kashan, chaypi kan allin sut’inchasqa profetikkuna markakunam, chaykunataq tinkunraqmi cheqaqkunaqwan, kay qhipa p’unchaykunapi Apocalipsis libropi qawarichisqa kaqkunawan. Huk kaq kapitullupi, “chunka p’unchaykuna” sut’incharqanmi prueba pacha-ta, chaymanta Danielpa uyanchasqanmanta aswan sumaq, aswan wirayuq rikurimusqanman chayasqa, hanaq pacha mikhunata mikhusqanrayku; huk kaq eunuco masinkunataq rikuchirqanku chay reyq mikhunanta mikhusqankumanta lloqsiq rikch’ayninta. Reyqa, profetikkunapi, huk qhapaq suyu kasqanmi; hinallataq profetikkunapi reypas utaq qhapaq suyupas huk bestiam. Pipas uya rikch’ayninwan reyq mikhunanta mikhusqanpa rurayninkunata qawarichirqanku, chaykunaqa bestiapa imagennintam rikuchirqanku.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Danielpa iskay kaq capitulonpi, Danielqa mañakusharqan Nabucodonosorpa rikch’aynin-sueñonpi pakasqa “secreto” nisqata entiendenanpaq. Yachanampaqmi karqan ima sueñochus kasqanta, chaymanta ima niyta munasqantapas. Payqa qhepa p’unchaykunapi kaqkunata reqsichin, pikunachus maskhashanku Jesucristopa Revelacionninta kicharinawan tupaq pakasqa secretokunata entiendenankupaq; imaraykuchus Jesucristopa Revelacionninta kichariyqa qhepa profético “secreto” nisqa kicharisqa kasqanmi, manaraq probation tukukunankama. Llapa profetakuna, Danieltapas yupaychaspa, qhepa p’unchaykunatam reqsichishanku. Danielpa chay “secreto” entiendenanpaq kallpachakuyninqa kawsayniyuq wañuyniyuq asunto karqan; hinallataqmi animalpa lanti-testninpas Diospa llaqtanpaq qhepa p’unchaykunapi.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

“Señorqa sut’ita rikuchiwashan animalpa lantan rurasqa kanqa gracia tiempu tukukunankama manaraq; imaraykuchus chayqa Diospa llaqtanpaq hatun pruebam kanqa, mayqenwan wiñay destino-nku nisqaqa nisqaqa churasqa kanqa.” Manuscript Releases, volume 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Danielpa mañakusuynin, “pakasqa” nisqanta hamut’ayta maskhaspa, qhipa p’unchaykunapi Diospa llaqtanpa willakuy historiapin huk sut’i waymarkata rikuchin. Danielpa qillqanqa iskay testigokunata qun, chaywanmi qhipa p’unchaykunapi “mañakuy” nisqa waymarka takyasqa kasqanta sayachin. Chay waymarkaqa tarikun tukuy reforma siq’ikunaq iskay willakuyninwan rikuchisqa pacha p’unchaypi.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Ishkaynin oraciónkunapa profétiko contextoqa qanchis chunka watakuna prisionpi kasqankum, chayqa símbolollaña kayninpi rikuchin Levítico iskay chunka suqtayuqpi “qanchis kuti” nisqanta. Daniel iskaypi, ñawpaq versículopi, “Nabucodonosor” sutinqa iskay kuti nirqakun, hinallataq Qelqapi huk simita iskaychaspa rimayqa iskay kaq angelpa willakuyninpa símbolo kasqanta rikuchin.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

Pani Whiteq qillqanakunapi ashkha willakuykuna kashan, Daniel qillqap kimsa kaq kapitulonta Domingo kamachiy simiypaq unanchasqa hina reqsichinankupaq. Daniel qillqap huk kaq kapituluqa, ñawpaq angelpa willakuyninpa llapa característicanmi charin, hinaspataq willasqas kanchis mana atinkichu kimsa kaq willakuyniyoq kayta (Daniel qillqap kimsa kaq kapitulu), mana ñawpaq kaq hinaspa iskay kaq willakuykuna kaqtin.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Uywaqa rikusqanpa pruebaninqa, Ellen White nisqanman hina, chaymi probación wichq’aykukunankama ñawpaqta atipananchik prueba nisqa, hinallataq sellasqa kanananchikmanta ñawpaqta. Danielpa kinsa kaq capitulonpi takikuna waqyasqa kaptin, probaciónqa simbólicamente wichq’aykukurqan, imaraykuchus kinsa kaq capituluqa domingo leyta rikuchin. Nabucodonosorpa takisqankunaqa chay melodíata rikuchin, mayqanta Tiro llump’ay warmiqa chaymanta qallarispan kay pachapa reykunaman takin, simbólico qanchis chunka watakuna tukukuyninpi, may p’unchaykama qunqakusqa karqan chaymanta.

And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

Chay p’unchaypi pasakonqa: Tiro llaqta qonqakuypi kachkanqa qanchis chunka watakuna, huk reypa p’unchayninkunaman hina. Qanchis chunka watakuna tukukuptinmi Tiro takinqa warmi waqllik hina. Arpata hap’iy, llaqtata muyuy, qonqasqa warmi waqllik; misk’i takiyniykita waqachiy, achka takikunata takiy, yuyarisqa kanaykipaq. Chaymanta, qanchis chunka watakuna tukukuptinmi, Señorqa Tirota watukuyninwan hamunqa; payqa kutimunqa pagonman, kay pachapa hawanpi kachka llapallan suyuq reinoswanpas waqllikuyta ruwaspa. Isaías 23:15–17.

Sister White identifies the three angel’s messages as three tests.

Hermana Whiteqa reqsichin kimsa angelkunapa willakuyninkuta kimsa pruebakunata hina.

“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

“Achka runakuna, ñawpaq kaq ñawpaq iskay angelkunapa willakuyninkunawan Qosachakuytaqta taripaq lluqsiqkuna, kimsa kaqtaqa, kay pachaman qusqa kanan qhipa pruebanapa willakuyninta mana chaskirqankuchu; hinallataq kaq rikch’aq sayayninta hap’inqaku, qhipa waqyay rurasqa kaptin.” Review and Herald, October 31, 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Achka testigokunamantaq rimayninman hina, Danielpa iskay ñiqin kapitulumqa iskay kaq angelpa willakuyninmi. Ñawpaq kaq angelpa kallpachakusqanmanta taripaykama historiataqa, Danielpa prisionpi qanchis chunka watakunapa historianninta rikuchin, chaymi rikuchisqa kashan. Danielpa mañakuyninpa churakuynin, iskay ñiqin kapitulumupi, chay qanchis chunka watakunapa ukhupinmi ruwakun; chayqa “qanchis kutikama” nisqapa unanchaqninmi.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Isqun pusaq chunkaq t’aqapi mañakuyninqa qallarimun qanchis chunka watakunaman chiqap sut’inchaywan. Iskay mañakuykunapa profetika churakuyninqa hukllam kachkan. Chaykunaqa kikin mañakuypa imayna rikch’ayninkunata rikuchinku, ichaqa iskayninkuqa kikin “qanchis kuti” nisqa churakuypi churakusqakuna kanku, hinaspataq iskayninkuqa “mañakuy” nisqa waymarkwan tupanku, chay waymarkqa qhipa p’unchaykunapi pachak tawa chunka tawa waranqa runakunapa historiankupi tarikun.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Danielqa qanchis p’itiypi mañakusqanpiqa, payqa profetapaq “tikray pacha” ukhupim kashan, Babiloniaq reinomantam Medokunapaq hinallataq Persiakunapaq reinoman chayanankama. Chay tikray chiqaqa huk waymarkllatataqmi, hinallataq kikin tikray chiqaqwanmi tupakun kimsa kaq angelpa kuyukuyninpi, maypichus Diospa llaqtan callepi wañunku “Laodiceokuna” hina, hinaspa panteonmanta lluqsinku “Filadelfiakuna” hina. Ñawpaq kaq angelpa kuyukuyninpaq tikray chiqaqa Danielpa tikray chiqaqwan, hinallataq kimsa kaq angelpa kuyukuyninwanpas tupakunmi, chay kimsantin tikray chiqaqkunataq chiqapta “qanchis kuti” nisqawanmi t’inkisqa kanku Levítico iskay chunka suqtayuqpi. Philadelphia-manta Laodiceaman tikrayqa Millerita kuyukuyninpi ruwakapun “musuq k’anchay” chayamusqanwan “qanchis kuti” nisqamanta 1856 watapi, hinaspa qhipaman “qanchis kuti” nisqapa llapa chinkachisqa qhispisqa qichusqanwan 1863 watapi. Daniel qanchis p’itiypi, ñawpaq kaq angelpa kuyukuynin Millerita pacha ukhupi, hinallataq kimsa kaq angelpa kuyukuynin ñuqanchikpa pachanchikpi, llapankum huk tikray chiqaqniyuqmi kanku mayqinchus hukninwan hukninpas tupakun, hinaspa chay kimsantin tikray chiqaqkunaqa “qanchis kuti” nisqapa contexto ukhupin churakusqa kanku.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Pruebapa ruranakuypa historiapi, Danielqa kaymi chaskin k’anchayta hinaspa ñawpaqta rak’in kimsa masinkunawan; chay hinaqa rikuchin profetapa rurayninta “Elías” nisqapa, paymi “ch’in neqepi qapariq simi”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

Danielpa iskay ñiqin kapitulupi “pakasqa” nisqanqa reqsichinmi Bibliapi willakusqa qanchis reyinakunaqmanta paqarisqa pusaq ñiqin qhapaq suyuta. Chayrayku, Bibliapi willakusqa qhapaq suyunakunaq ñawpaq rikuchikuynin kasqanrayku, Tukuymi rikusqa diecisiete ñiqin kapitulupi tarikusqa qhepa rikuchikuyninwan tupachisqa kachkan. Pusaq ñiqin qhapaq suyuqa, ñawpaq qanchis qhapaq suyunakunaq “paykunamanta” kasqanrayku, chayqa rimashanmi tikray punkuta, mayqenwan kunan pacha Babilonia sayarichisqa kachkan kimsa-kutin hukllachasqa kasqanpi: dragón, bestia, hinaspa llulla profeta. Nabucodonosorpa musquyninpi rikuchisqa estatuanqa tukukuypi reqsichishanmi willakusqa pacha historiapi pusaq ñiqin kay pachapi qhapaq suyuta.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Sut’iqa profecíapi reynoqa uywawmi kachkan; chayrayku, Nabucodonosorpa musquyninpi rikuchisqa estatua representasqan cheqaqa ñawpaq kaq rimaymi qhepa tukukuq uywamanta, imaynan Apocalipsis chunka qanchisniyuq qillqapi riqsichisqa kasqanta hina. Chayrayku, Nabucodonosorpa musquyninqa tukukuypiqa pusaj kaq, qhepa tukukuq uywapa estatuanpa musquyninmi. “Uywapa estatuanpa” musquyninmi.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Chayqa kikillanmi kikinpiqa qhawariyninmi kayninmanta allinchasqa, kinsa kaq angelpa kuyuyñinpi ima p’unchawpi t’ikrasqa chay chiqanta riqsiyqa ancha allinmi nisqanta; ichaqa “pakasqa yachay” nisqapas llavem hinaqa hukllachin hinaspa takyachin achka imakunata, ñawpaq qillqakunapi sut’ichasqa karqanman hina, 18 julio 2020 qhipa hamuq historiapaqqa. Chay qillqakunapiqa rikuchisqañam karqan, sapa huk chay santu reforma kuyuykunapa tawa waymarkankuna, Danielpa qanchis chunka wata prisionpi kayninwan rikuchisqa kaqkunaqa, wiñaypaq kikin temallatam apanku.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Chisca ñannakuna Cristopa pacha tiemponpi “wañuywan kawsarimuywan” sutiyuq contexto ukhupi churakurqanku. Ñawpaq waymarka, ñawpaq willakuypa kallpachakusqanta rikuchiq, Cristopa bautismon karqa, wañuypa hinaspa kawsarimuypa unanchan. Iskay ñiqin waymarka, chay historiapi ñawpaq llakikuyta rikuchiq, Lázaropa wañuynin hinaspa kawsarimuynin karqa. Kinsa ñiqin waymarka Jerusalénman atipaynin yaykuynin karqa, Chawpi Tuta Qapariyta rikuchispa. Cristoqa wañuyninman hinaspa kawsarimuyninman riq karqa, chaymanta Lázaroqa, wañuypa hinaspa kawsarimuypa kawsachkaq rikuchiqnin, procesiónta pusarqa. Lázaroqa hinallataq takyachin, Chawpi Tuta Qapariy willakusqa kaptin, Diospa llaqtanqa “sellasqa” kanku.

“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.

“Kay coronasqa hatun milagru, Lázarota kawsarichiyqa, Diospa sellonta churayta karqan Paypa ruwasqanman hinaspa Paypa divinidad nisqanman.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Tawa kaq huk taripaypa chimpunqa karqa cruz, chaymi wañuytaq kawsarimuytaq karqa. Chay tawa chimpukunapa pacha unanchasqa kachkan Danielpa qanchis chunka watayuq prisionpi kasqanwan.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Historia Milleritapiqa, temaqa karqan “p’unchaw wata-rayku kamachiy”, hinaspa 1840 wata, agosto killapa 11 p’unchawnin karqan chay kamachiypa takyachisqan. Ñawpaq llakikuyqa karqan pantasqa ruranamanta, p’unchaw wata-rayku kamachiyman mana allin hina churakusqanrayku. Chawpi Tuta Qapariyqa karqan p’unchaw wata-rayku kamachiypa hunt’asqa allinyaynin, iskay chunka kimsa pachak watayuq willakuypiwan iskay waranqa pichqa pachak iskay chunka watayuq willakuypiwan tinkuchisqa; chaymanta Maskhasqa Taripayqa qallarikurqan chay p’unchaw wata-rayku willakuynikuna 1844 wata, octubre killapa 22 p’unchawninpi hunt’akusqanpi. Milleritakunaq historiankupi tukuy chay tawa señalkunaq temaqa karqan “p’unchaw wata-rayku kamachiy”. Chay tawa señalkunaq pacha muyuqa rikuchisqa kachkan Danielpa qanchis chunka wata prësu kayninta.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Rey Davidpa p’unchayninkunapi, asuntoka karqan “Diospa arkan”. David atiychasqa kaptinmi, chaymanta yuyaychakurqan arka-ta Davidpa llaqtanman apamunanpaq.

And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

Hinapunin Davidqa, hatunmanmi tukurqan, hinallataq awqaq runakunapa Señornin Diospas paywanmi karqan. 2 Samuel 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ñawpaq llakikuy karqan Uzzahpa huchallikusqanpi, arca-ta llamk’asqanrayku. Kimsa kaq waymarkqa karqan chay p’unchawpi David entienderqan Señorpa bendecisqanmi kasqanta Obededom gititaq wasinta, maypichus arcata waqaycharqanku Uzzahpa hatarikuyninmanta pacha. Chaymanta David rispa arcata kutichimurqan Jerusalénman atipayninwan yaykunanpaq (ichaqa warminmi mana allin phiñakuyta, “llakikuytapas” rikuchirqan Davidpa yaykuyninmanta). Chay tawa waymarkkuna sapa hukninmi arcawan reqsichisqa kanku. Chay tawa waymarkkunapa pacha tiempunqa Danielpa qanchis chunka wata prisionpi kasqanwan reqsichisqa kashan.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

11 ñiqin sitiwmri, 2001 watapi, “kimsa ñiqin Llakikuy” nisqapi Islam kacharisqa karqa, chaymantaq hark’asqa karqa. 18 ñiqin julyu, 2020 watapi, Islampa ruwananmanta willakusqa ñawpaq rimay pantasqa karqa. Ch’aqi tullukunata kawsayman kutichimuq willakuyqa “tawa wayrakuna” nisqamanta hamun; chayqa Islammanta unancha kashan, hinaspataq Chawpi Tuta Qapariy willakuyta rikuchin. Estados Unidos llaqtapi domingo kamachiypa llaqtantin apostasiamanta qhipapi hamuq llaqtantin thuñiyqa “kimsa ñiqin Llakikuy” nisqapi Islamwan apamun. Chay tawa señalkunapa pacha unayniqa Danielpa qanchis chunka watayuq prisionpi kasqanwan rikuchisqa kashan.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Ñawpaq angelpa kuyukuyninmi kinsa kaq angelpa kuyukuyninta rikuchin, hinaspa Millerlloqkunaq historiampi Chawpi Tutaq Qapariynin willakuymi ñawpaq llaquykuyta ruraq pantasqa ñawinchayta allinchay karqa.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

“Qillqasqa Qelqaykunamanta llakikuywan qhiparisqakuna rikurqanku paykunaqa suyasqa p’unchaypi kasqankuta, hinaspataq pacienciayuqta suyanankuta rikch’ariypa hunt’asqanta. Chay kikin pruebakuna paykunata pusarqan Señorninkuta 1843 watapi suyanankupaq, chayllataq paykunata suyachirqan Payta 1844 watapi.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Nashville llaqtaman huk Musulmánkunaq maqanakusqanmanta kaq kikillan rikusqakunaqa, domingo yupaychayta kamachisqa kasqanman kutichiy hina ruwasqa Nashville llaqtaman huk maqanakuy kananpaq kaq rikusqakunami. Profecíaq Espíritu qillqasqankunaqa hayk’aqpas mana pantanku. Nashville llaqtaman huk maqanakuy kananpaq willakusqaqa Profecíaq Espíritu qillqasqankunapi sut’inchasqa kachkan. Nashvillemanta willakusqaqa hunt’asqa kanqa, ichaqa Nashville llaqtapi maqanakuymanta willakusqaqa ñawpaqta pantasqa willakusqaq allinchasqa kasqanpi sayasqa kanqa, imaynachus Milleritakunaq historiankupi karqan hina. Chayqa tawañiqin waymark nisqapi hunt’asqa kachkan, chay waymarkqa “juicio” nisqata rikuchiqmi.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Jesusqa sapa kuti qallariyninwanmi tukukuyninta rikuchin, hinaspapas 11 septiembre 2001 watapi ñawpaq waymarka Islammanta huk maqanakuy karqan; chayraykun Domingo kamachiypa juicioyninpi Nashville llaqtapaq huk islámico maqanakuy kanqa. Ichaqa wakin taripanakunatapas yaykunmanmi, ichaqa Chawpi Tutanakuy qapariypa willakuyninqa, ñawpaq llakikuyta paqarichiq willakuypa allinchayninmi. Ñawpaq llakikuyqa pacha imayna kasqanta willakuyman churay huchamanta paqarirqan, mana Ellen Whiteq siminkunamantaqa.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Ancha reqsis tawa señaskunata riqsiy, ñawpaq willakuypa “kallpachakuyninmanta” qallariq chusku markakunaqa (Danielpiqa simbólicamente qanchis chunka watakunapa qallariyninpi rikurin), sapa kuti kikin tematam kamachin. Sichus qam 11 de septiembre de 2001 p’unchayta profecía hunt’akuynin hina chaskirqanki, profecíapiqa “pakasqa librotam” mikhurqanki. Ancha pisillam cheqaqtapuni chay cheqaq kayta mikhurqaku, ichaqa wakinkuna karqaku, Danielwan rikuchisqa hina, sonqonkupi yuyaychakuspa Babiloniapa mikhunawan ama qhellichasqa kayta munarqaku. Chaywanpas wakinkuna kanmi 11 de septiembre de 2001 p’unchayqa profecía hunt’akuynin kasqanta niq, ichaqa mana Islamchu karqa, aswanpas Bush ayllum, utaq globalistakuna, utaq Jesuitakuna, utaq CIA, utaq chay sapa kuti apasqa kaqkunamanta mayqin tinkusqa, kunan p’unchaypi conspiración yachachiqkunapa achka kutin llamk’achisqan hina, nispa rimanku. Alpha y Omega hina, Jesusqa tukukuyninta qallariyninwan rikuchin; chayrayku, 11 de septiembre de 2001 p’unchaypi imatachus profecíapi rikuchirqan chaymanta pantasqa kaptinchikqa, “cheqa” nisqa profético Simita allinta t’aqay atiytañam waqllichkanchik.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

Miller qatiq willakuy ñawpaq kaqmanta “munaychayqa” iskay kaq Ay ayqisqam Islam karqa; chay munaychaytaq rikch’achirqan 11 septiembre 2001 p’unchawpi kaq munaychayta, chaytaq kimsa kaq Ay ayqisqam Islam apamurqan.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Islam ñawpaq waymarkapiqa, qhipa waymarkapipas Islamta reqsichin. Qhipa waymarkaqa juicio-ta rikuchin, hinaspataq Estados Unidosqa Domingo kamachiypi juzgasqa kachkan. Chayqa Ezequielpa iskay willakuyninmi, kimsa chunka qanchisniyuq capítulo-pi, wañusqakunata kawsarichimuq; chay willakuytaq kimsa kaq waymarkaq willakuyninmi, chaymi Chaupi Tuta Qapariy. Chayqa sellasqa willakuymi, Cristoq haykuy atipayninwan rikch’achisqa, payqa huk “asno”-pi sillakuspa yaykusqa, Islampa huk unanchaqnin. Chaupi Tuta Qapariy sellasqa willakuyqa Islamwan apasqa kachkan.

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

Sionpa ususinmanmanman qelqaychis: Qhawariy, qhapaqniyki hamusunki qampaq, llamp’u sonqoyuq, huk asnupi tiyashaq, hinaspa huk malta asnu, asnupa wawampi. Mateo 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Ezequielpa iskay kaq profecianqa “tawa wayrakunamanta” hamun, chayqa Islam nisqapapas huk unanchaqmi. Kay cheqaq kaymanta sut’ita yachananchikqa ancha allinmi, imaraykuchus Chawpi Tuta Waqay sutiyoq willakuyninqa kinsa kaq Ay nisqapi Islamta reqsichiq willakuymi, Domingo kamachikuypi Estados Unidos suyuman taripayta apamuq atiyniyoq hina, hinaspa chay decreto qhepaman nacional thuñiyta paqarichiq hina.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Apocalipsispi qanchis trompetankunaqa karqan Diospa juicionninkuna, domingo p’unchaw yupaychayta kallpachaymanta, iskaynin pagano Roma, papal Roma ima ruwasqanpaq.

  • The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

    Ñawpaq tawa Trompetakunaqa pagano Roma contram apamusqa karqan, Constantinoqa 321 watapi ñawpaq Domingo p’unchaw kamachiyta kallpachasqan qhepaman.

  • The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

    Pichqaqtañan kaq soqtañan trompetakunaqa (Islampa ñawpaq kaq iskay “Ay”ninkunapas kashaqtin), 538 watapi Orléans Consejo nisqapi papa-pa domingo kamachisqan simi kamachiyta qallarichisqanrayku, Diospa taripayninkuna karqan papa Roma contra.

  • The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

    Qanchis kaq Trompetaqa (Islampa kimsa kaq Llakikuyninmi), huk taripaymi kay, kay qaylla hamuq pachapi Estados Unidos llaqtakuna Inti punchaw yupaychayta kallpachaspán churaptin.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Kimsa kaqllakuq “Ay” nisqapi Islamqa 11 ñiqin septiembre 2001 watapi kaq ñawpaq waymarkata sut’inchan. 18 ñiqin julio 2020 watapi Nashville llaqtaman Islampa maqanakuyta mana hunt’asqa willakuyninqa ñawpaq llakikuyta, iskay ñiqin waymarkata sut’inchan. Islampa “tawa wayra” nisqamanta willakuynin, imaynachus Ezequielpa iskayñiqin profecíanpi, qanchis chunka qanchisniyuq t’aqapi rikuchisqa kashan hina, Chawpi Tutan Qapariyta, kimsañiqin waymarkata sut’inchan; chaymantataq tawañiqin waymarka kan 18 ñiqin julio 2020 watapi mana hunt’asqa willakuypa hunt’akuynin Domingo kamachikuypi. Chaykunaqa chusku profético waymarkakunanmi, pachak tawa chunka tawa waranqa runakunapa profético historiankupi pasan, imaynachus Danielpa qanchis chunka wata prisionpi kasqanwan rikuchisqa hina.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Chaupi tuta waqyasqa willakuypa reqsiyñinmi Danielman rikch’achisqa “pakasqa” yachaypa ñawpaq kaqmi, pay Nebucodonosorpa imata hina musqhoyninta entiendenanpaq mañakusqan pacha. Chay mañakuyninqa huk señal-hina qhawarisqa kachkan, Apocalipsis chunka hukniyuqpi iskay testigokunapa wañusqa kashaq kimsa p’unchaw kuskanmantaraq tukukuyninpi tarikusqa. Danielpa Levítico iskay chunka suqtayuq mañakuynin, imaynachus qillqasqa kachkan tawaq chunka isqunniyuqpi, Daríopa ñawpaq watanpi karqan. Kayqa mañakuyninkunata tikray pampakunapi churaykun.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Milleritakuna historiapi tikrapakunapa chiqninqa karqa 1856 watapi, maypachachus James, Ellen White-kuna nisqankuman hina, Millerita kuyuyqa Filadelfiamanta Laodiceaman tikrarqa. Chay kikin watapim “musuq k’anchay” chay “qanchis kuti” nisqamanta Hiram Edsonpa Review and Herald qillqasninkupi chayarqa, ichaqa 1863 watapi (“qanchis kuti” qhepaman), chay “qanchis kuti”qa llapan hina chinkachisqa karqa. Danielqa mañakurqa “chay mañakuyta”, mayqinchus sut’inchasqa kashan “hamp’i” hina, chay “ch’eqesqa kaypaq” chay “qanchis kuti” nisqapaq, Bibliapi willakusqa ñawpaq kaq, iskay kaq kamachikuykunapa chawpinpi tikrapakuy chiqnipi.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Kimsa wata qhipa kuskanqa huk unancha kachkan chunka iskay pachak suqta chunka watakunapaq, chaymi kikinmanta “qanchis kutikuna”pa unanchan. Julio 18, 2020 p’unchawpi, Future for America-pa Laodicea kuyuyqa Diospa kamachisqanman hatarirqan, mayqen kamachisqaqa mana hayk’aqpas huk profetiku willakuyta pacha hawapi watanaypaqña karqan. Chaymanta chay kuyuyqa “wañuchisqa” hina, “ch’eqesqa” hinataq tukuq Revelación chunka hukniyuq qhatu ñanpi, mayqan ñan Ezequielpa wañusqa ch’aki tullukunapa pampan ukhunta pasachkan. Chay “ch’eqey” pachapa tukukuyninpi, mayqan pachaqa chunka sipaskunamanta yachachikuypi “suyay pacha” sutinchasqapas kachkan, kunanqa sepulturankumanta waqyachisqa kachkanku “huk qapariq kunka” nisqawan, “ch’inneq” ukhummanta, chay “kimsa wata qhipa kuskan” p’unchaykunamanta.

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Imaynatachus Milleritakuna qhipamanta reqsisqankuta hina paykuna chay p’unchaykunapi kashasqankuta “suyay unay p’unchaypi” Mateo qhelqap 25 kaq kapitulumanta, Habacuc qhelqap 2 kaq kapitulumantawan, chayhinallataq “iskay wañusqa testigokuna”pas maypichus kashanku chayta reqsinankupaq mañakunku, maypachachus “ch’in pampa ukhupi voz” waqyaspa qaparin. Paykuna reqsinankupaqmi kachkanku “ch’eqesqa” kasqankuta. Chay reqsikuyqa “mañakuy”man waqyasqa kachkan, ichaqa mana sapaqllachu mañakuyman, aswanpas Danielpa Levítico 26 kaq mañakuyninmanmi waqyasqa kachkan. Mana chay sut’i mañakuywanqa, manam kawsariy kanchu. Chay kawsariyqa Laodiceamanta Filadelfiaman tikraypa chimpunta señalan, hinaspataq qanchismantapuni pusaq kaqpa profético rikch’ayninta rurachin, imaynachus Daniel qhelqap 2 kaq kapitulumanta Nabucodonosorpa estatuan sut’inchasqanman hina.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Chay arrepentikuywan huchakuy willakuywan mañakuy hunt’asqa kaptin, Diosqa chaymantaqmi rimarqan paypa tratonta yuyarispa, ch’iqichisqa runankunatataq huñunaypaq. Ezequielpa ñawpaq profecianqa tullukunata huñurqan, hinaspataq “tawa wayrakuna”manta profecianmi musuqmanta paqarisqa “Filadelfiankunata” tukurqan hatun soldadokunaman… chay hatun soldadokunaqa, Apocalipsis chunka hukniyuq nisqanman hina, chaymanta “hanaq pachaman oqarisqa” kananpaq kasharqanku “angelkunap phuyu”wan. Paykunaqa chaymanta Señorpa “estandarten” kanku.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

Daniel iskaypa “pakasqa” nisqanmi, Kuriq Ayllu Judá llaqtamanta León kunan rikuchishqan hina, “qanchisnmanta pusaj kaq” nisqa rikurimuyninta takyachin… hinaspata Daniel iskaypi llapa huk profético elementokunapas Apocalipsis chunka hukniyuqpi iskay testigokunapa profético secuenciankuwan hinallataq tinkun. Apocalipsis chunka hukniyuq capítulo-pi iskay testigokunaqa, Domingo kamachiy ruwaq kaptin chaylla “hora”-pi “un estandarte hina hoqarisqa” kanku, imaraykuchus Apocalipsis chunka hukniyuq capítulo-pi “hatun allpa kuyuy”-pi hoqarisqa kanku. Chay “hatun allpa kuyuy” llaqtamanta chunka rak’iyta huknin parteta thuñichin, Estados Unidos nisqaqa “chunka reyes” nisqakunamanta ñawpaq reymi, imaynatachus Francia karqa, maypachachus Revolución Francesa-pa “allpa kuyuy”nin Francia-ta picharqan Apocalipsis chunka hukniyuq capítulo hunt’asqanman hina.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Chay “allpa” uywapaqmi chay pachakuy allinta hunt’akun, hinallataq domingo kamachiyqa allpa uywapaq qhapaq suyupi chukchuyta paqarichin. Apocalipsis chunka hukniyuqpi “pachakuy” nisqapa hunt’akuynin allinmi domingo kamachiy kashan, maypachachus “allpa” uywaqa “chukchuchisqa” kashan hinaspa llaqtapa apostasiankama qhipaman llaqtapa tukukuynin hamun. Chay horaspiqa iskay testigokunaqa “unancha hina hoqarisqa” kanku. Paykunaqa “phuyukunapi hanaq pachaman wicharinku”, imaynan Cristopas qhipa kuti hanaq pachaman wicharisqa hina. Paypa qhipa siminkuna disipulonkuna-man nisqakunaqa, pikunachus qhipa p’unchaykunapi Diospa llaqtanta rikch’achinku, paykunapas unancha hina hanaq pachaman hoqarisqa kananpaq, Hechos libropi qillqasqa kachkan.

And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

Hinaqtinmi: Mana qankunapaqchu yachanaykichik pacha-kunata otaq mit’a-kunata, chaykunata taytaqa kikinpa atiyninpi churarusqanrayku. Ichaqa qankunaqa atiytam chaskinkichik, Espíritu Santo qankunaman hamuspa; hinaspan noqamanta testigokuna kankichik, Jerusalén llaqtapipas, llapa Judea suyupipas, Samaria llaqtapipas, kay pachapa aswan karu kuchunkama. Kaykunata rimayta tukuruspan, paykuna qhawashaqtinkum, hanaqman oqarisqa karqa; pukutaytaq payta qhawaqninmanta pakarqapun. Hechos 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Kikinkunaqa “unanchan” kananpaq kaqkunaqa “pachakuna” hinaspa “tiempokuna” nisqakunata churaymanta kutirikunanku, Sichus Santo Espíritu-pa atiyninta chaskiyta munanku “unanchan”pa llamkayninta hunt’anankupaq.

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

Danielpa iskay kaqpi rikuchisqa “pakasqa” nisqaqa, Jesucristoq Revelaciónninpa pakasqa yachayninmi, hinaspapas llakiy p’unchay tukukunankama qayllapi kicharisqa. Chay “pakasqa” nisqapiqa “Qanchis Illapakunapa” “pakasqa historianninpipas” kan. Chay historiataqa hebreo simipi rimarisqa huk simiwanmi wakichisqa, chay simita ruranku hebreo alfabetoq ñawpaq, chunka kimsañiqin, hinaspa qhipa qillqakunata huñuspa. Chay qillqakuna huñusqakaptinqa, hebreo simipi “cheqaq kay” nisqa simita ruranku. Jesusqa “cheqaq kay” nisqanmi, paymi hinallataq Ñawpaq kaqpas, Qhipa kaqpas. Chay kinsa qillqakunaqa sapa hatun reforma kuyuriyniyoq llimp’iyninpa sayayninta rikuchinku, imaraykuchus ñawpaq, iskayñiqin, kinsañiqin angelkunata rikuchinku. Paykunaqa Danielpa chunka iskay kaqpi rikuchisqan kinsa pataq pichanapa rurayninta rikuchinku, “chuyachasqa, yurakyachasqa, hinaspa musuqmanta pruebarisqa” nisqa hina. Chay kinsa pataq pruebay hinaspa chuya chaninchay rurayqa iskay chunka watamanta aswan tiempom Future for America nisqa rikhurichisqanmi; ichaqa kunanqa sut’inchasqanñam, chayqa sagrado reforma siq’ikuna ukhupi “pakasqa historia” nisqanta rikuchisqanmanta. Chay “pakasqa historia” nisqaqa “Qanchis Illapakuna” nisqapa hunt’asqa, mana pantayniyoq hunt’akuyninmi, kaykama sellasqa kasqanman hina, llakiy p’unchay tukukuy qayllallapi.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Unayñanmi allinta yachasqa kasqa, qanchis Illapakunam rikuchin “rurasqakunaq sut’inchasqanta, ima rurasqakunachus ñawpaq kaq hinallataq iskay kaq angelkunapa willakuyninkuna uranpi pasarqusqan,” hinallataq rikuchinku “hamuq rurasqakunaq, kikin ñiqinpi willasqa kananpaq sut’ichasqa kananpaq.” Kunanqa “cheqaq kaypa” Revelaciónninta rikuspa sut’ichasqanmi, huk reformapa lïneanpi qhipa kimsa waymarkakunaqa Qanchis Illapakunapa “pakasqa historiyan” kasqankuta. Chay waymarkakunaqa qallarin “ñawpaq” llakikuywan, tukukun “qhipa” llakikuywan. Chawpi waymarkaqa Chaupi Tuta Qapariymi. Ñawpaq llakikuyqa “suyay pacha” qallariyninta señalan, chaymi Chaupi Tuta Qapariykama tukukun. Chaupi Tuta Qapariypa willakuyninqa tukukun “juiciopi”, maypichus qhipa llakikuy señalasqa kachkan.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Danielpa iskay kaq capitulonpi ñawpaq llakikuyqa karqan Danielpa reqsikusqanmi payqa huk “wañuy kamachisqa” urayman churakusqa kasqanta. Chaymantataq payqa “pacha” mañakurqan, chaynaqa “suyakuy pacha” qallariyninta señalananpaq. Chaymi pusarqan “pakasqa kaq” entiendenanman, chayqa Chisya Chawpi Qapariy willakuymi, chaymanta Nabucodonosorman qhawachisqa karqan pay Danielpa willakuyninta “juzgananpaq”.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

Nabucodonosorpa “juzgasqan” musquynin chaymanta Daniel qhawachisqan tantiyachiywan kuskaqa, Kimsa Illapakunapa “pakasqa historianta” rikch’achiq kimsa waymarkakunamanta kimsakañanmi. Chay juzgasqapas Danielpa kimsa kaq qillqapi hapisqa kachkan, chaymi Danielmanta Apocalipsismantapas qillqakunapi sinch’ita llamk’achisqa kamachiyta rikch’achin; chay kamachiyqa “kutichiy hinaspa astawan hatunyachiy” nisqanm.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Qhipa qillqapi kimsa kaq capítulo-ta rimanakusunchik, ichaqa kaypi reqsichiy allinmi, kimsa kaq capítulo-pi kimsay kaq waymark-pa juicio-nin qhipa llakikuyta reqsichisqanta, chayqa ñawpaq llakikuywan unanchasqa karqan. Qanchis trueno-kunapa “pakasqa historia”-ninqa kimsa waymark-kunata reqsichin, huk llakikuywan qallarispa huk llakikuywan tukuspa. Daniel libro-pi iskay kaq capítulo-pi ñawpaq llakikuyqa Nabucodonosor-pa “wañuchiy kamachikuy”-ninwan tupasqa kachkan, hinaspataq kimsa kaq capítulo-pi qhipa llakikuyqa huk “wañuchiy kamachikuy” Nabucodonosor-mantaqwan tupasqa kachkan.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Iskay testigokunapa” “pakasqa historianku”, mayqenkunaq rikch’aynin Future for America kuyuyta reqsichin, 18 julio 2020 p’inqaymanmi rikch’akun. Chaymantaq qallarin “suyay pacha”, mayqenmi “kimsa p’unchaw huk kuskanwan” nisqawan rikuchisqa kachkan Apocalipsis chunka hukniyuq qhapaqpi. Wakch’achisqa hinaspa kawsarichisqa kaykunaq, mayqenkuna “callikunapi wañuchisqa” karqanku chay uywaqa “uku usqhaymanta” lluqsimusqanwan, Diospa profetikunapa Simiyninpi sut’ita willasqa kachkan; ichaqa sasachakuy mana kaptinqa, iskay testigokuna rikcharimuspankuqa, entiendenku Daniel qhapaq iskaypi rikuchisqa “pakasqa” nisqata.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

Chay “pakasqa”qa Chawpi Tuta waqaychasqapa willakuyninmi, chaytaq qhepaman willakunku Daniel qelqapa kimsa kaq capítulo kama, utqaylla hamuq domingo kamachikuy chayaptin, hinaspa qhipa llakikuy pasaptin. Ñawpaq llakikuyta muchurqan “Daniel” nisqawan rikuchisqa runakuna 18 julio 2020 p’unchawpi. Qhipa llakikuyta muchun “chunka reykuna”pa pusariqnin, chaymi Estados Unidos sutiyuq llaqtaqa, imaraykuchus nación hina apostasiaman urmayqa nación hina thuñiyta Islammanta yaykuchin.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Qatiq qillqapi Danielpa iskay kaq kapitulumanta tukuychasqanmanta hinaspa tukukuyninmanta qhipa qillqapi tukuchasunchik.

“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

“Satanásqa kay pachata prisionerota apasqanmi. Payqa qallarichirqanmi huk ídolo sábado-ta, ancha hatun importanciayuq hina rikuchispa. Señorpa Sábadomanta cristianokuna pachatam yupaychayninta suwarkapun kay ídolo sábado-man. Kay pachaqa qonqorikunku huk tradiciónman, runakuna rurasqan kamachikuy-man. Imaynan Nabucodonosorqa Dura pampapi qorimanta imagenninta hatarichirqan, chhaynataq kikinta hatunchasqa, chhaynallataq Satanásqa kikinta hatunchan kay llulla sábado-pi, maypaqsi hanaq pachapa p’achanta suwarkapusqa.” Review and Herald, 8 marzo, 1898.