Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.
Danielqa kimsa kuti tupasqa karqan chunka kaq qillqapi; ñawpaq kaqpas qhipa kaqpas Gabrielmanta karqan, chawpi kaq tupaytaq Cristomanta karqan. Chay chawpi kaq tupaypim Danielqa aswan sinchita mana allin kayninta musyarqan, imaraykuchus cheqaq kaypa chawpi waymarkninqa hatarikuymanmi rikch’akun. Michaelmi Danielta iskay ñiqin kuti tuparqan, payqa iskay chunka hukniyuq p’unchaykunapa tukukuyninpi uraykamusqanrayku.
At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”
Kimsa wata kuskan p’unchawkunapa tukukuyninpi, Apocalipsis chunka hukniyuq kapitulumanta iskay testigokuna callepi wañusqa jink’akusqankuman hina, huk kunan rimaymi iskay testigokunata kawsarichin. Chayqa arcángelpa rimayninmi kawsarichin. Daniel chunka kapitulumanta Miguelpa uraykuy, iskay chunka iskayniyuq p’unchawpi, 2023 watapi iskay testigokunapa kawsarimuyninwan tupachakun. Iskay testigokuna callepi wañusqa kashaqtinku, Ezequielman rikuchisqa karqan ch’iqnisqa tullunkuku, hinaspataq tapusqa karqan mayqin yuyanmanchus chay qechwapi ch’aki wañusqa tullukuna kawsarimuyta atinmanchu; Ezequieltaq kayllatam kutichirqan: “Señor, qan yachanki.”
Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.
Chaymanta Ezequiel-ta nirqaku tullukunaman willakuyta, paypas chayta ruwarqa, hinaspa ruwasqanmantaraq, paykuna huñunakuspa rurasqa karqaku, ichaqa manaraq kawsayniyuqchu karqaku. Ezequielpa ñawpaq willakusqanqa tullukunata huñuy karqa, ichaqa iskay ñiqin willakusqanraq kasqa tullukunata huk ejercitota hina kawsarichinapaq. Ezequielpa iskay ñiqin willakusqanqa kinsa ñiqin ay ñak’ariypa willakusqan karqa, tawa wayrakunawan rikuchisqa, chaykunaqa tullukunaman kawsayta quq karqaku. Ñawpaq Adánqa hunt’asqa allin kaypi ruwasqa karqa, ichaqa qhipaman huchallikurqa hinaspa wañuyta llapa mirayninman apachirqan. Ezequielpa wañusqa tullunkunapa kawsarimuyninqa Adánpa hunt’asqa allin kayninpi ruwasqa kasqanwan tupachakuqmi, imaraykuchus Adánqa ñawpaqta ruwasqa karqa, chaymantataq Señor payman kawsay samayta samaykurqan.
This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.
Kayqa mana ninananchu iskay testigokuna kawsarimusqankumanta qespichisqa cuerpukunata chaskinkuman, imaraykuchus chayqa mana iskay kutiy hamuyninkama pasanchu; ichaqa kawsarimusqanku Danielpa rikuywan tupachisqa kachkan, chay causativo “marah” nisqa rikuywan, maypichus qawashqanku rikch’ayninman tikrasqa kanku. Siki siki hina, sellakuy ruwayqa ancha allinta profético testimonio nisqawan churakusqa kachkan.
In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”
Apocalipsis chunka hukniyuq kapitulumanta, “kimsa p’unchay kuskanwan qhipamantaqa Diosmanta kawsay Espíritu yaykurqan” iskay testigokunaman, “hinaspataq paykuna” chaymanta “chakinkupi sayariqku; hinaspa hatun manchay urmaykurqan paykunata rikkuqkunaman,” hinaspataq karqan “hanaq pachamanta hatun rimay paykunata nispa: Kayman wichariychik. Hinaspataq puyupi hanaq pachaman wicharirqanku; hinaspa awqankuna paykunata rikurqanku.”
First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.
Ñawpaqtaqa Espíritu paykunaman yaykurqan, chaymantataq chakinkunapi sayarirqanku, hinaspa sayarisqankumantaqa manchakuy urmaykurqan ñawpaqta wañusqankumanta kusisqa qatiqnin kunaman. Chaymantataq huk rimay paykunata hanaqman waqyan, hinaspa qatiqninkuna chay ruwayta rikunku. Ezequielwanqa ñawpaqta paykuna requsikunku chay pampapi chinkasqa hinaspa wañusqa hina; chaymantataq huk profecía willakuy rimarisqa, chaymi paykunata huñun; chaymanta iskay kaq profecíaqa paykunata sayarichin atiyniyuq sinchi ejército hina. Danielwanqa ñawpaqta hatun visión-ta rikun, chaymi iskay clase runakunapa t’aqasqa kananpaq rurayninpaq; chaymantataq kimsa kuti llankhaykusqa kasqa.
The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.
Ñawpaq kutipi llamk’asqa kaptinqa manan kallpayuqchu karqa, sinchi puñuypin karqa, uyñunpas allpaman qhawasqa karqa. Puñuyqa wañuymanmi rikch’akuq. Chaywanpas rimarisqa simikunataqa uyarirqam.
Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.
Ama musphaychischu kaymanta: imaraykuchus hora hamushanña, chaypi llapa p'ampasqakunapi kaqkunaqa kikinpa rimayninta uyarinqaku. Juan 5:28.
Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.
Chaymantaqa Gabrielqa Danielta makinmanta qonqormanmanta sayachirqan, chaymantaq sayariyta kamachirqan, paymi sayarqan, ichaqa katkatashaq. Chaymantataq Gabrielp siminkunata uyarirqan, ichaqa upallaqlla saqisqa karqan. Ezequielpas Cristop rikuyayninta rikurqan, chaypas kikillan ruwaykuna qatipakuyninta paqarichirqan.
And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.
Paykunapa umallankunamanta hanaqpi kaq firmamentu patapi karqa huk tiyana rikch’aynin, zafiro rumipa rikch’aynin hina; chay tiyanapa rikch’aynin patapitaq karqa huk runapa rikch’aynin hina, hawanpi tiyashaq. Hinaspa rikurqani ámbar nisqapa llimp’in hina, ukhunpi muyuriq nina rikch’ayninta hina, sikiyninmanta hanaqman rikch’ayninmanta pacha; sikiyninmanta uraymanpas rikurqani, imaynachus ninapa rikch’aynin hina, muyuriqnintintaq kanchariy karqa. Para p’unchawpi phuyu ukhupi kaq k’uychi imayna rikurinqa, chayhinam muyuriqninpi kaq kanchariyqa rikurirqa. Kaymi Señorpa hatun k’anchayninpa rikch’ayninpa rikch’aynin karqa. Chayta rikuspataq uyayman urmurqani, hinaspa uyarirqani huk rimachiqpa siminta. Paytaq niwarqa: Runa churiy, chakiykikunapi sayariy, qanwan rimasaq. Hinaspa rimawashaqtin espiritu yaykurqa ñuqaman, chaymantataq chakiykunapi sayarichiwaq, chayhinaqa uyarirqani ñoqawan rimachiqta. Ezequiel 1:26–2:2.
The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.
Rikch’ariyqa iskaynin Ezequielta, Danieltapas allinta ñut’uchirqan allp’aman, chaypiqa pampapi sonqonman urmaykusqa kasharqanku. Chay hina kashaspapas, iskayninkuqa Señorpa rimayninta uyarirqanku, chaymantataq sayarichisqa karqanku paykunaman nisqa simikunata uyarinankupaq; hinaspa chay simikunata uyarispankuqa “Espíritun paykunaman haykurqan”. Dios kaywan huñusqa kayqa hunt’akapun Diospa Siminta chaskispa, Santo Espíritumanta apamuwasqa kaqtin. “Simi” nisqaqa imanamantaq divinidadta runa kayman apachin. Kay chiqaqta reqsikuyqa ancha necesitakun, Gabriel chapter elevenpi Danielman qosqan profétic hinasqa historiapa llakiyta, ancha chaninta ima allinta entiendenapaq. Chapter elevenpi rikuchisqa profétic historiaqa canalmi, chaymanta santo aceite yachaq vírgenesman apachisqa kananpaq.
With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.
Ezequielwanmi, chaylla kamachisqa kachkan huk willakuyta Laodicea nisqa Adventismoman apananpaq, ichaqa qallariymantapacha Ezequielman yachachisqa kachkan Laodicea nisqa Adventismo mana uyarinqachu rimayninkunata, paykunaqa huk hatariq wasim kashaqtin. Ezequielpa kawsayninmi Isaiaspa kawsaynin capítulo suqtapi, chayrayku iskay testigokunapa siminpi, Dios Danielta puñuymanta rikchachispan, wañuypa señalan kasqanmanta, Danielman qusqa kachkan huk willakuy Laodicea nisqa Adventismopa hatariq wasinpaq, ichaqa mana uyarinqachu.
Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.
Chayqa qhepamanqa Danielta iskay kutita yapamanta llamkan Cristo Kikin, paymi Danielpa siminta tupaykun, hinallataq Isaiaspa siminta altarmanta shamusqa q’illpawan tupaykusqan hina. Chaymanta Danielqa rimayta atirqan, ichaqa manaraq kallpayuqchu karqa, nitaq samayniyuqchu karqa. Ezequielman hinaqa samayqa hamun “tawa wayrakuna” nisqa willakuywan, chaymi Ezequielpa iskay ñiqin qhelqasqan karqa. Ezequielpa tawa wayrakunamanta willakuyninqa Danielpa kimsa ñiqin tupaykusqanwan tupanchakun, chay pachapin samay tullukunaman haykun, paykunataq hatun soldadokuna hina sayarinku. Danielpa kimsa ñiqin tupaykusqanpim kallpachakusqa kan.
On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.
18 julio 2020 p’unchawpi, Diospa qhepa p’unchawkuna runankuna ch’eqesqa karqanku, hinaspataq tinkurqanku yuyaychasqa rikch’akuypi suyakuypa tiempoman. Sellos churaypa historianninqa rikuchisqa karqa 22 octubre 1844 historiapi, 1863 watapi hatarikuyman chayanankama. Chaypi representasqa historia rikhurimunmi hawan-hawanpas 11 septiembre 2001 p’unchawmanta Domingo ley kama, ichaqa hawan-hawanpas rikhurimun 18 julio 2020 p’unchawmanta Domingo ley kama. Kay profetiku rikch’akuyqa sayachisqa kachkanmi chay rayku, simbolokuna hukmanta aswan huk ñiqi ima ninayuq kasqankurayku, hinaspa chay ninanqa sut’inchasqa kanan tiyan maypi contexto ukhupi churakunku chayman hina.
When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.
Kimsa angelkunamanta mayqennin chayamunanta hinaspa rurasqanta yuyarispaqa, llapankutaq chaylla kaq ruway p’atawan kamachisqa kanku. Chaykunaqa chay pachapin chayamunku maypachachus paykunawan tupaq willakuq rimay kicharisqa kachkan. Chay willakuq rimayqa kimsa pataman churakusqa kasqanman hina sayarichisqa kachkan: chayamun, kallpachasqa kanan, hinaspa tukukuyninpi wisq’asqa punku. Chay historiapi hukñiqin unanchakunaqa kanmi, ichaqa mayqinpas kimsa angelkunamanta hukninpa chayamunampaq kimsa pruebapa unanchankunaqa ñawpaq unancham, maypachachus huk profecía kicharisqa kachkan. Chay kicharisqa willakuq rimayqa huk takyachiywan kallpachasqa kachkan, hinaspa chay takyachiywan kallpachayqa chay historiapi qhari warmikunata prueban. Chay historiapa tukukuyninqa huk rikuchikuq pruebata paqarichin, mayqenchus kimsañiqin pruebapi sayaqkuna yachaqchu manachu, utaq mana yachaqchu kasqankuta sut’ita rikuchinanpaq.
Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.
11 septiembre 2001manta Domingo kamachikuykama wiñay pacha willakuy ukhupi kimsa angelkunata reqsispa tarinki. Ñawpaq angelqa 11 septiembre 2001pi chayamurqa, iskayñiqin angelqa 18 julio 2020pi chayamurqa, kimsañiqin angeltaq utqay hamuq Domingo kamachikuypi chayamun (litmus test nisqapi). 22 octubre 1844qa 11 septiembre 2001wan tupachisqa kachkan, 1856taq 18 julio 2020wan tupachisqa kachkan, 1863taq Domingo kamachikuywan tupachisqa kachkan. Chayhina kaptinqa, 22 octubre 1844manta 1863kamaqa 18 julio 2020manta Domingo kamachikuykama hinallataq tupachisqa kachkan, imaraykuchus 18 julioqa sellokuy willakuy paqariyninpi iskayñiqin angelpa chayamuynin karqa. Qhipaman hamuq willakuyqa allinlla reqsisqa kachkan, mayqin angelpañataq waymarkakuna kasqan hina.
On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.
18 julio 2020 p’unchawpi, huk chiqaqmi manañam pakasqa karqan, chayqa chay mirayta pruebaman churana karqan. Chay willakuypa iskay kaq puriyninqa maypichus iskay testigokuna kawsarimunku chaymi. Chaymantataq pruebaykunku, chay p’unchaw rikuchisqa k’anchayta chaskinkuchu mana chaskinkuchu nispa; chayqa kunanmi ruwakusqa kachkan. Chaymanta Domingo ley p’unchawpi (litmus prueba), sut’ita rikuchikunqa pichus yachaysapa virgen kasqan, pichus mana kasqanta. Sichus kay historiata huklla angelpa estructura-nin hina qhawarispa, hinaspataq 22 octubre 1844 p’unchawmanta 1863 watapi hatarikuyman chayasqankama, 18 julio 2020 p’unchawmanta Domingo leykama historiapa hawanman churanchis, tarisunchis 1849 watapi Sister White sut’ita rimasqanta, Señorqa yapamanta makinta mast’arirqan llaqtanpa puchuqnin runakunata huñunampaq.
From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.
1844 watapi 22 p’unchawmanta 1849 watakama, Diospa llaqtanqa ch’iqichisqa karqanku. 1850 watapiqa Habacucpa iskay tablankunamanta iskay ñiqinta rurarqunku. 1851 watapa enero killapim musuq diagramata Review nisqapi willakuyta qallarirqanku. Diospa llaqtanqa ch’iqichisqa karqanku, hinaspa kinsa kaq angelqa k’anchaywan chayamurqa. Chaymantataq Diosqa yapamanta huñuyta qallarirqan, hinaspa payqa paykuna willakunanpaq kaq qhelqapa rikch’ayninta qorqan, imaynachus 1842 watapi rurarqan hina. 1844 watapi octubre killapa 22 p’unchawninpi chayamusuq k’anchayqa yachay yapakuymi karqa, hinaspa paypa pusaynin urapi wiñaspalla purirqan; 1856 watapitaq chay k’anchaypa uma ruminta qallarichirqanku. Chay k’anchayqa “qanchis kuti” nisqapi karqa, chaymi William Miller ñawpaqta reqsirqan kaq k’anchay karqa, hinaspataq 1844 watapi octubre killapa 22 p’unchawninpi hunt’asqa kaq huk profecía hina rikuchisqa karqa.
The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”
1856 watapi “qanchis kuti” nisqapa k’anchayninqa, huk ladoqa Millerman qosqa yachaypa yapakusqanmanta tukukuynin karqan, paymi ñawpaq angelpa willakuqnin karqan; ichaqa hinallataqmi kimsa kaq angelpa qhepa k’anchayninpas karqan, chaymi 1844 watapa octubre killapa 22 p’unchawninpi qosqa karqan. 1856 watapi chay k’anchayta mana chaskiyqa, huk ladoqa 1798 watapi kichasqa yachaypa yapakusqanta mana chaskiy karqan, ichaqa hinallataq 1844 watapa octubre killapa 22 p’unchawninpi kichasqa yachaypa yapakusqantapas mana chaskiy karqan; chaytaqa chaypacham, chay pachallapim, Philadelphiaq experienciamanta Laodiceaq experienciaman tikraqkuna mana chaskirqanku. 1863 watapi hatarikuyninqa kimsa kaqmi karqan, hinaspa litmus pruebayna qhawachikuqmi karqan; chaytaqa huk llulla cuadro nisqawanmi rikuchirqanku, chaymi “qanchis kuti” nisqapa k’anchayninta hurqusqan.
The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.
19 punchawri 1844 watapi killapi ñawpaq llakikuyqa Diospa rurasqanmi karqa, paypa makinwan 1843 watapi ñawpaq pionerokunaq siq’ichasqan chartpi wakin yupaykunapi pantasqakuna patapi hark’asqanrayku; chaymi ñawpaq angelpa Filadelfia kuyuyman hamurqa. 18 punchawri julio killapi 2020 watapi ñawpaq llakikuyqa kimsa kaq angelpa Laodicea kuyuyman runakuna apamurqanku, 22 punchawri octubre killapi 1844 watapi Cristo hanaq pachaman makin hoqarispa jurasqanta mana yupaychasqankurayku: pacha manaña kanqachu nispa. 18 punchawri julio killapi 2020 watapi huk willakuy kichasqa karqa, kay mirayqen virginkunata pruebananpaq. Hinallataq 1850 watapi hina, Señorqa 2023 watapi iskay kutita makin mast’arirqan, Ezequielpa wañusqa tullunkunata huñunampaq, chaykunaqa 18 punchawri julio killapi 2020 watamanta pacha callepi wañusqa kasharqanku. 1851 watakamaqa, willakuypa musuq rikuchikuy-nisqa karqa, chayqa Habacuc iskay kaq kapitulumanta profeciapa hunt’asqanmi karqa; chayraykutaq reqsichin, 2023 watamanta qhepanpi Señorqa musuq kawsayniyuq señalta hoqarinqa, chayqa Habacucpa iskay tablankunawan unanchasqa kashan.
Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.
Habacucpa iskay tablankunaqa chunka kamachikuykunapa iskay tablankunawanmi rikuchisqa karqanku, chaymantapas Pentecostés raymipi iskay kuyuchisqa t’antakunawanmi. Pachak tawa chunka tawa waranqa runakunaqa ñawpaq ruruchakuy haywarisqa kasqankumanta reqsisqa kanku, paykunataq Malakíaspi haywarisqata rikuchiqkuna kanku, “ñawpaq p’unchaykunapi hina, ñawpaq watakunapi hina” nisqaman hina. Paykunaqa huk kuyuchisqa haywarisqa hina hoqarisqa kanku, llapa pachapa rikunanpaq.
The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.
Pachak tawa chunka tawa waranqaqkuna rikch’ariyninqa huñunakuymanta qallarin, chay huñunakuynataq Diospa Siminwan hunt’akuchkan; Ezequielpa wañusqa tullunkunaqa Diospa Siminta uyarispan huñusqakunku, wañusqalla kachkaptinku. Ezequielqa runa yanapakuqta rikuchin, chaymi tullukunata huñuq willakuyta willakun, Apunchikpa makinta iskay kaq kutipi mast’arispa puchuqninta huñunanpaq. Isaías, Jeremías, Daniel, Juan, hinallataq Ezequielpas runa kaq imata sut’inchanku, chaymi wañusqa ch’aki tullukunaman apamun hanaq pacha willakuyniyuqta.
Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).
Tullukunata huñusqaña kaptinmi Señorqa yachaypa yapakuyninta rikuchin, chayqa pruebapa wichq’aynin tukukuymanta ñawpaqllata kichasqa kachkan; chay yachaytaq “Danielpa profecianmanta pisi, qhepa p’unchaykunaman hayk’uq nisqapi” sut’inchasqa kachkan. Ezequielpa iskay kaq profecianpiqa, kichasqa k’anchayqa kinsa kaq ay nisqa kachkan, chaymi inti lloqsimuq wayrapa willakuynin, tullukunaman kawsayta samachiq, hinallataq paykunata atiyniyuq hatun ejército hina sayariychin. Danielman rikuchisqa k’anchayqa chay k’anchaymi, chunka hukniyuq kaq capitulopi norte kaq reyniyuqwan sut’inchasqa. Huñunaykuspaqa Ezequielwan Danielwan “Danielpa profecianmanta pisi, qhepa p’unchaykunaman hayk’uq nisqa” sut’inchasqata reqsinchik, chayqa (inti lloqsimuq) wayrapa willakuyninwan (norte kaq) reyniyuqwanmi.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Ichaqa inti llaqtakuna inti lluqsiymanta, hinallataq chinchaymanta hamuq willakuykuna payta mancharichinqa; chayrayku hatun piñakuyninwan lluqsinqa chinkachinampaq, achka runakunata tukuchinampaqpas lliwta. Daniel 11:44.
In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.
1856 watapi, Señorqa llank’ananta tukuchiyta munarqa, llaqtanman sellos churananpaq; ichaqa paykunaqa hatarirqaku. Paykunata Laodicea hina kayninkumanta lluqsichinapaq llamk’achiyta munasqan willakuyqa Levítico iskay chunka suqtañiyuqpi kashan “qanchis kuti” nisqaqa karqan. Señorqa llaqtanta huñuyta qallarispa julio killapi, 2023 watapi, hukmanta paykunaman “qanchis kuti” nisqa willakuyman qurirqan, hinaspa huk imakunawanpas reqsichirqan antitípico Día de Expiación p’unchawpi Jubileo trompetan waqaychananpaq kasqanta, maypichus qanchis kaq trompetapas waqaychanan karqa. Jubileo trompetaqa “qanchis kuti” nisqap unanchaqninmi, qanchis kaq trompetaqa kinsa kaq ay. Miguelqa Daniel pusaq chunka kaq capitulopi uraykamuptin. Danielqa chaykunatan rikch’akurqan, pikunachus Levítico iskay chunka suqtañiyuqpa mañakuyninta mañakuspa chaskinku, hinaspa pikunachus Daniel iskay kaq capitulopi profético pakasqa yachayta entiendenapaq maskanku.
Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”
Danielqa rikuchkanmi Diospa vozninwan huñusqakuna-ta, chaymanta sayarinku chakinkupi kallpachasqa, inti lloqsimuy suyumanta hinaspa chinchay suyumanta willakuyta willanankupaq. Chay willakuyta willanku domingo p’unchay kamachiy hamuq qaylla kachkaptin. Chay ejercitota hatarichiy rurayqa ancha sut’ita willasqa profecíaq yachayninmi, hinallataq maypacha Divinidad runa kaywan huñunakuyta qallarin, pachak tawa chunka tawa waranqa sellaqakunapa hunt’asqanman hina, qallarikurqan chay historiapi Daniel chunka hukniyuqpi chunka hukniyuq versículopi rikuchisqapi. Daniel chunka hukniyuqpa huk versículomanta chunka suqta chunka versículokama rikuchisqa historiqa junt’achinmi chunka versículopa pakasqa historianta, chayqa “Danielpa profecíanmanta qhipa p’unchaykunaman tupuq chay parte”-mi.
As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.
Kay qallarichkuyku Daniel chunka hukniyuqpa chunka kimsaqniyuqmanta chunka pichqayuqkama versículokunata yuyayman churayta, chayqa ñawpaqta hunt’akusqa karqa Panium maqanakuypi, Cristo manaraq paqarinmanta iskay pachak watapi (200 a.C.), ancha allinmi kay versículokuna ima niyniyuq kasqanta entiendenanchikpaq. Paniumqa kinsa maqanakuykunamanta kimsan kaq proxy guerra nisqam. Ñawpaq kaq maqanakuymi tukukusqa karqa papadoq atipaywan hinaspa paypa proxy ejercitowan, Estados Unidos, 1989 watapi. Qhepa kaq maqanakuymi, chunka hukniyuq hinaspa chunka iskayniyuq versículokunawan rikuchisqa, chaymi hunt’akusqa karqa Raphia Maqanakuywan; uray llaqtapa reynin (Rusia)qa atipayta ruwanqa hanaq llaqtapa reyninta hinaspa paypa proxy ejercitonta Ucraniapi. Kinsa kaq maqanakuymi kanqa hina ñawpaq kaqman, papadowan (hanaq llaqtapa reynin) Comunismota (Naciones Unidas) atipaykuspa, paypa proxy ejercitowan (Estados Unidos). Ichaqa kay kinsa kaq proxy guerra, chayqa Panium Maqanakuymi, qallarinqa hinallataq Kimsa Kaq Mundial Guerratapas.
We will continue this study in the next article.
Qatiq qelqaq qillqapi kay yachayta ñawpaqman apasaqku.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Imaynam querubinkunapa riprankuna urapi kaq makipa kamachisqanpi hina chay rueda-hina sasachakuykuna kasqankuta, chayhinallataq runakunapa rurayninkunapa sasachakusqa pukllayninqa Diospa kamachiynin uranpi kachkan. Nacionespa chawpipi maqanakuywan ch’aqwaywanpas, querubinkunapa hawanpi tiyakuqmi kay pachapa rurayninkunata manaraq saqespa pusashan.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
Llaqtakunapa sarnaqäwinku, hukninmanta huknin qispichisqa tiemponchikta, hinallataq t’aqasqa mayunchikta hap’ispanku, mana yachasqankurayku chay cheqaq kayta qhawachispa, paykuna kikin mana yachasqankuta ima ninan kasqanta, ñuqanchisman rimarin. Sapa llaqtaman, sapa runamanpas kay p’unchaykunapi, Diosmi mayta churapun hatun yuyayninpi. Kunan p’unchawkunapi runakunapas llaqtakunapas tupusqa kachkanku plomadawan, chay mana pantay atiqpa makinpi. Llapanmi kikin akllasqankuwan kamachkanku imayna tukunanpaq kasqankuta, hinaspan Diosmi llapanta kamachin paypa munasqan hunt’akunampaq.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
“Hatun KANI kasqan Diospa rimayninpi señalasqan historiata, huk t’inkita huk t’inkiman huñuspa profecíapa cadenanpi, ñawpa wiñaymanta jamuq wiñaykama, willawanchis kunan p’unchawpi maypichus kasqanchista watakunapa qatipasqanpi, hinallataq ima suyasqa kananpaq kasqanta jamuq tiempope. Llapa imapas profecía nisqanpa ñawpaqmanta willasqan hunt’akunanpaq, kunan p’unchawkama, historiapa p’anqankunapi rikuchisqa kashan; chayrayku allinmi yachanchisraq llapa ima jamunanpaqraq kasqanpas ordenninman hina hunt’akunanpaq kasqanta.
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:
“Tukuy kay pachapi kamachikuq qhapaqkunaq qhipa tukuyninqa chiqapta rimarisqa kachkan cheqaq simipi. Diosmanta taripasqa willakuy qhipa Israelpa qhipa reyninman nisqa profecíapi kay willakuyqa qosqa kachkan:
“‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.
“‘Kaymi nin Señor Dios: Qichuy llaqtapa umalliq wañk’achata, hinaspa qichuy coronata: … hatunchay pisi kasqata, huch’uyachiytaq alto kasqata. Ñoqaqa tikrachisaq, tikrachisaq, tikrachisaqmi chayta: manañataq kanqachu, pay hamunankama, pichus chaypaq derechoyuq kasqanman; hinaspa paymanmi qonqa chayta.’ Ezequiel 21:26, 27.”
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
“Israelmanta qichusqa coronajaqa qatiq qatiq Babilonia, Medo-Persia, Grecia, hinallataq Roma nacionkunaman pasarqa. Diosmi nin: ‘Manañam kanqachu, paypa kananpaq kaq hamunankama; paytataq qosqaq.’”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
“Chay pachaqa qayllañam kashan. Kunan p’unchaw pacha señalkuna willakun hatun hinaspa ancha solemnereq ruwaykunapa punku punkupi sayasqanchikta. Tukuy imapas kay pachanchikpi ch’aqwaypi kashan. Ñawinchikkuna ñawpaqpi hunt’akushan Qispichiqpa profecían, paypa hamuyninman ñawpaqchasqa ruwaykunamanta: ‘Guerrakunata hinaspa guerrakunamanta rimasqakunata uyarisunkichik…. Suyuqa suyumanta hatarinqa, reinopas reinomanta: hinaspa muchuykuna, onqoy millaykuna, hinallataq pacha kuyuykuna kanqa imaymana cheqespi.’ Mateo 24:6, 7.”
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
Kunan pachaqa llapa kawsakqkunapaq ancha hatun interésniyuq tiempo kasqanmi. Kamachiqkuna, estadistakuna, hinallataq confianzawan autoridadwan churakusqa puestokunapi kaq runakuna, yuyayniyuq qharikuna warmikuna ima llapa clasekunamanta, llapankum kunan ñawpaqninchikpi pasashaq ruwaykunaman sumaqta qhawarishanku. Paykunaqa nacionkuna ukhupi kaq sasachakusqa, mana samayniyuq tinkuykuna imayna kasqanta qhawashanku. Qhawarinku imayna kallpachasqa kasqanta sapa kay pachapi kaq imapas ukhunta jap’ishaqtin, hinaspa reqsinkum hatun, t’aqwiypaq kaq ima ruwaypas utqayman pasananpaq kasqanta—kay pachaqa hatun, manchay atiyniyuq crisispa patanpiña kasqanta.
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
Kunanqa kachkanku wayrakunata hark’aspa, ama ch’aqwaypa wayrankuna wayramunankukama, kay pachapi kaqkuna hamuq chinkachisqa kasqankumanta willasqa kachunpaq; ichaqa huk hatun paraqati huñukuchkan, kay pachaman phutiykunanpaq wakichisqa; Diosqa angelninkunata wayrakunata cacharichiyta kamachiptinmi, chay hina ch’aqway ricch’ay kanqa mana ima qillqaqpas sut’ita rikuchiyta atinmanchu.
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.
“La Biblia, hinallataq Biblia sapallam, kay imakunamanta chiqap qhawariyta qun. Kaypin rikuchisqa kanku ñawpaqman chayamunanpaq hatun qhipa escenakuna kay pacha historiampi, chay ruwaykunaña ñam ñawpaqtaraq llanthunkuta wikch’arispa, asuykamuyninkupa unanchayninwan allpata khatatichispa, runakunapa sonqonkutapas manchakuywan pisi kallpayoq kayman churan.”
“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.
“‘“Qhawariychis, Señorqa kay pachata ch’usaqyachin, waqlliyachin, tikrarichin hinaspa chaypi tiyaqkunata ch’iqirin…. Paykunaqa kamachikunata p’akirqanku, ordenanzata tikrarqanku, wiñay tratota p’akirqanku. Chayraykun ñakayqa pachata mikhurun, chaypi tiyaqkunataq ch’usaqchasqa kanku…. Panderokunapa kusikuyninqa tukukun, kusisqakunapa qapariyninqa chinkapun, arpapa kusikuyninqa tukukun.’ Isaías 24:1–18.”
“‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.
“‘“¡Anchaqmi chay p’unchaypaq! Señorpa p’unchayninqa qayllapiñam kashan, llapa-atiyniyoqmanta hamuq wañuchiy hinaqmi hamun…. Muyuqa allpa kurkukun ukhupi ismurusqanñam, qollqakunaqa ch’usaqyachisqanñam, qollqawasiykunaqa urmachisqanñam; saraqa ch’akirusqanrayku. ¡Imaynata uywakunaqa qaparinku! Waka qatun uywakunaqa pantasqas kanku, mana michina kananchikrayku; arí, oveja qatun uywakunaqa ch’usaqyachisqas kanku.’ ‘Uvas sach’aqa ch’akirusqanñam, higos sach’aqa pisi kallpayoqña kashan; granada sach’a, palma sach’a hinallataq manzana sach’a, arí, chakrapi llapa sach’akunaqa ch’akirusqañam: runakunapa churinkunamanta kusikuyqa ch’akirusqanrayku.’ Joel 1:15–18, 12.”
“‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’
“‘Sonqoypa ukhunpi sinchita ñak’arichisqa kani; … mana upallayta atinichu, imaraykuchus qan, aylluy sonqoy, uyarisqanki waqra waqayta, maqanakuypa qapariyninta. Chinkachiy hawan chinkachiymi qaparikun; tukuy suyuqa waqllisqa kashan.’”
“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.
“‘Kayta qawarirqani kay pachata, hinaspa, qhawariy, mana ima formayoqmi karqa, ch’usaqtaqmi; hanaq pachakunatataq, mana k’anchayninyoqchu karqaku. Qawarirqani urqukunata, hinaspa, qhawariy, khatatatasqanku, llapa orqokunataq sasan kuyurirqaku. Qawarirqani, hinaspa, qhawariy, mana runachu karqa, llapa hanaq pacha p’isqukunataq ayqekapusqanku. Qawarirqani, hinaspa, qhawariy, allin ruruchaq pampaqa ch’in p’itaqmi karqa, llapa llaqtankunataq thuñisqa karqaku.’ Jeremías 4:19, 20, 23–26.”
“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.
«“¡Ay! Chay p’unchawqa hatunmi, mana pipas pay hina kanchu; Jacobpa ñak’ariynin pacha kashanmi; ichaqa chaymanta qispisqa kanqa.” Jeremías 30:7». Educación, 178–181.