The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.
Chusku versículo cuarenta-pa pakasqa historianninqa suqta presidentekunapa siq’inmi kachkan tukukuy pacha 1989 watamanta, 2020 watakama, chaypi Biden, qanchis kaq presidente, presidenciata suwakusqanman hina. 2020 wataqa pakasqa historiapa qallariyninta señalan, chaymanta “Alejandro el Grande” kama, chayqa Bibliapa profecíanpi qanchis kaq reino hatarichisqa kasqanta rikuchin, manaraq unaypi hamuq domingo ley nisqawan. Chay chunka reykunaqa chaylla allinllata acuerdonta ruwanku qanchis kaq reinonta pusaj kaq reinoman qoykuq, qanchis kaqmanta kaqman—papal atiyninman. Chay pakasqa historiaqa qanchis kaq presidentewanmi qallarin, qanchis kaq reinowanmi tukukun.
When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.
Historia rimaymi reqsin chaymi, Jerjesmanta, qhapaq reyta rikch’achispa Grecia suyuta kuyuchiqmanta, Alejandro Magno kama, pusaj Persa reykuna kasqanta; chayta tariqtinchik, iskay ñiqi versículopa tukukuyninmanta kimsa ñiqi versículokama pakasqa historiaqa animalpa rikch’ayninmanta prueba pacha qhawarichkan pusaj yupaywan nisqanta reqsichin. Estados Unidospi animalpa rikch’ayninqa hunt’asqa churasqa kachkan domingo ley kamachisqa kaptin, chay pachapi qanchis ñiqin hinallataq pusaj ñiqin reinokuna chayamun. Pusaj Persa reykunaqa Alejandro Magnowan tukukun; chayrayku pusaj yupayqa animalpa rikch’ayninmanta prueba pachata señalachin, chayqa domingo leypi tukukuq.
Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.
Chunkaq 10-manta 15-kama nisqakunam yachachiwanchik uywa-pa ñawpaqchasqan rikch’ayninwan mallkisqa pacha kimsaynin ñanpaq señalninkunam Maccabeokunaq historiankupi rikuchisqa karqan, chay kinsa ñanpaq señalnintaq huk pacha periodo karqan 161 a.C. watapi qallarispa 158 a.C. watapi tukukuq. Chay periodota qatiqmi ñawpaq kaq señal 167 a.C. watamanta karqan, mayqinchus Maccabeokunaq hatariyninpa qallariyninta reqsichirqan Modein llaqtapi, mayqen sutinqa “protestay” niyta munan. 164 a.C. wataqa chay Modeinpi protestamanta qatiqmi karqan, hinallataq iskay kaq temploq iskay kaq dedicacionninta reqsichirqan. 164 a.C. wataqa reqsichin Donald Trump-pa iskay kaq yaykuychasqanta pusaq kaq presidenteta hina Reaganmanta pacha 1989 watamanta, payqa qanchisninmanta kasqanrayku. Paypa yaykuychasqan 20 enero 2025 watapi 164 a.C. watapi rikuchisqa karqan, hinallataq rededicación cerimoniata, mayqinchus satanáspa milagronta paqarichirqan, chaypi iskay kutin rimarisqa kasqanwan pusaq kaq qanchisninmanta kasqanmanta.
Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.
Chayrayku, pusaj persa reykuna rikuchinku judíokunapa Roma llaqtawan huñunakusqan historiata 161 a.C. manta 158 a.C. kama, chayta ruwaspataq qawachinku iskay kaq testigotapas uywaqa imagenninpa pruebay tiempoq qhepanta, chaymi qatipakunku Trump-pa 2025 watapi qallariyninmanta qhepaman. Iskay kaq versículotataq purin 2020 watapi suwasqa akllayman, maypichus tukukun, pusaj persa reykunapa histórico testigon churasqa kanankama; chaykunataq tariynku aplicacionninkuta Trump-pa iskay kaq qallariyninmanta qhepataraq. Pusaj persa reykuna versículo iskaymanta kimsa kama historiapi churaska kaptinpas, kachkanraq huk pakasqa tiempo Biden-pa qallariyninmanta Trump-pa iskay kaq qallariyninkama.
That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.
Chay pakasqa historiataqa Reqesiyunpa chunka hukniyuq kapítulonpi reqsichin, chaypi mana Diosta iñiy uywaqa iskay testigokunata 2020 watapi wañuchin. Chaymantataq kimsa p’unchaw kuska simbóliku p’unchawkunamanta qhepaman, Miguel uraykamun iskay testigokunata kawsarichinapaq. “Kawsarichisqa” Trumpqa kimsa kaq campañanta presidente kaypaq qallarin 15 de noviembre de 2022 p’unchawpi, hinallataq kawsarichisqa “ch’in pampa ukhumanta llaqtaman waqyaq simi” qallarin pachak tawa chunka tawa waranqakunata waqyanata 2023 watapa julio killapa tukukuyninpi.
Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.
Danielpa chunka hukniyuq qillqapa chunka versiculon, chunka hukniyuq versiculon, chaymanta chunka iskayniyuq versiculonpas reqsichinku Ucraniapi maqanakuyta, mayqinchus 2014 watapi qallarikurqan, hinaspata Rusiaq atipasqanwan tukukunqa; chaymanta qhepaman kunan pacha Rusia huñusqa suyukunapa urmaynin hamunqa, imaynatachus 1989 watapi Unión Soviética urmarqan chayhinata rikuchispa.
Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.
Chunka kimsayniyuqmanta phisqayniyuqkama qillqasqakuna kimsa willakuy sutinchaykunata reqsichin. Papakunapa kamachikuynin hampiypa siq’in, Tiro llaqta qharmin pakasqamanta lluqsimusqan pacha qallarisqanqa chunka tawan niyuq qillqasqawan rikch’achisqa kashan, hinaspa chaypa historiapi hunt’asqanqa 200 a.C. watapi karqan, maypachachus pagano Roma profecía historiaman haykurqan “llaqtaykipa suwaqkuna” hina, paykunaqa hatunchakunku, ichaqa urmaykunku.
In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.
Kimsa versículokunapi, qhispisqa Republicanismomanta pantasqa profétic siq’iqa Antiochus III-pa historianta rikhuchin, paymi Trumppa ruwanasqanta rikch’achin pusaq ñiqin umalliq hina, chayqa qanchismantam. Chay versículokunallataq pantasqa Protestantismomanta profétic siq’ita reqsichin, Maccabeokunapa historiankuwan rikhuchisqa hina.
The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”
Cheqaq protestante verdadero waqraq profétiko línea, mayqenchus qallarisqa Milleritakunaq Filadelfia kuyuyñin hina, hinaspataq tukukun huk pachak tawa chunka tawa waranqa runakunaq Filadelfia kuyuyñin hina, chayqa versículo cuarentapa pakasqa historianninpimapas churana kanan. Apocalipsis chunka kaq kapítulopi qanchis trueno nisqakunaqa iskayninta simbolizan: Milleritakunaq Filadelfia kuyuyñinta hinallataq huk pachak tawa chunka tawa waranqa runakunatapas. Profecíapa sellasqa kayninpas, hinaspa profecíapa kichasqa kayninpas, Cristowanmi hunt’achisqa; pay chayta ruwaspaqa, Judá ayllumanta León hina kikinmanta rikuchikun. Chunka kaq kapítulopin, Angelmanta Hermana White nisqanman hina “manam pisilla personachu, aswanqa Jesucristo kikinmi,” payqa “hatun vozwan waqyasqa, imaynatachus leon qaparinqa hinata; hinaspataq waqyasqanmanta qanchis trueno nisqakunaqa kikinpa vocesninkuta willakusqaku.”
Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”
Cristoqa, Judá ayllumanta León hina, profética historiapi qanchis trueno-kunata churarqan wata 100 muyuriypi, chaymanta chaylla sellarqan; imaraykuchus “qanchis trueno-kuna rimasqankumantaña,” Juanqa “qillqaytaña munarqan: hinaspataq” “hanaq pachamanta huk rimayta uyarirqan nispa,” “qanchis trueno-kuna rimasqankuta sellay, ama qillqaychu,” nispa.
The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.
Chunka kaq tawa chunka versiculopa pakasqa historiantaqa kunanmi Judá ayllumanta León kicharispa rikuchin, chay historiapitaq cheqaq protestante waqrapa siq’inqa qanchis trueno-kunawanmi rikuchisqa kachkan. Ch’in pampa-pi voz waqaspa qapariyta qallarisqan July 2023 killapi, Judá ayllumanta Leónqa “Qanchis Truenos” ima nisqanta sut’inchaymanta huk musuq revelaciontawanmi kicharirqan.
The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.
Qanchis illapukuna rikuchinku historiata 18 julio 2020 p’unchawmanta, chay p’unchawpi pachak tawa chunka tawa waranqa runakunapa kuyuyñin callespi wañuchisqa karqa, qaylla hamuq domingo kamachikama. Qanchis illapukunapa siq’inmi reqsichin “ruwaykunata”, chay historiapi pasaqkunata. Ñawpaq llakikuyqa qatipasqa kachkan Chawpi Tuta Qapariypa willakuyninwan, hinaspataq domingo kamachinwan qatipasqa. Hermana White qanchis illapukunata reqsichispan, hukninpi ñawpaq kaq huk ñiqin angelkunapa historianta hina, utaq hamuq ruwaykuna hina, iskaynin rikuchiykunapipas reqsichirqan paykunaqa “ruwaykunata” rikuchisqankuta.
The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,
Willka Chawpi Qapariy willakuq yachanmanhina mana huk “ruway” kasqanta; ichaqa Millerita historiapi Exeter camp meeting nisqa tantakuy, Agosto 12manta 17 kama, 1844 watapi, huk “ruway” karqa, chay ruwaywan tupanakusqa achka imakunawan kuska. Ichaqa Willka Chawpi Qapariy willakuqpa chayamunqan chay camp meetingmanqa Mateo iskay chunka pichqapi chunka sipaskunamanta rikch’akuynin hunt’asqa kasqanpas karqa. Exeter camp meeting nisqa “ruway”qa qanchis illapakunapa hunt’asqan karqa, ichaqa chunka sipaskunamanta rikch’akuyqa manam chay ruwaykunamanta rimanchu, aswanpas sipaskunapa “experiencia”nintam rimarin,
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mateo 25-pa chunka sipaskunamanta rikch’achiyqa Adventista llaqtapa experienciantan hinallataq rikuchin.” The Great Controversy, 393.
Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.
Hinallataqmi, qanchis illapakuna ñawpaq kaq kimsa kaq angelkunapa kuyukuyninpa kuska historianta reqsichisqankuta hina, chayhinallataq chunka sipaskunamanta rikch’akuypas iskay kuska historiakunata reqsichin.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Sapa kuti churasqaykuqa chunka sipaskunapa yachachikuymanmi; pichqaqa yuyaysapakunam karqaku, pichqataq mana yuyaysapachu. Kay yachachikuyqa nisqa simikunaman hina hunt’asqañam karqan, hinaspa hunt’akullasqataq kanqa; kay pacha tiempopaqmi hukninchasqa apaykachayniyuq, hinaspa kinsa kaq angilpa willakuynin hina, hunt’asqañam karqan, hinaspa pacha tukukuyninkama kunan pacha cheqaq willakuy kaspa qhipamanpas kanqa.” Review and Herald, August 19, 1890.
The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.
Qanchis illapakunapa unanchaqa tinkuchisqa historiakunapa “ruwaykuna” nirqanmi, chunka sipaskunataq yachaysapa hinaspa mana yuyaysapa sipaskunapa “kawsasqan”ta chay iskay tinkuchisqa historiakunapi rikuchin. Millerita sutiyoqkunaq kawsasqanqa, 1856 watakama, Filadelfiapa kawsasqan karqan; pachak tawa chunka tawa waranqa runakunapa kuyukuyninpa kawsasqantaq Laodiceapa kawsasqan karqan, 2023 watapi julio killamanta huk pisi qipakama. Iskay historiakunapipas yachaysapa hinaspa mana yuyaysapa sipaskunaqa Chawpi Tuta Qapariy willakuypa chayamunanpi sut’ita rikurinqaku, chaypim rikurinqa mayqenkunachus wakichikuypa aceiteyuq karqanku.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Iglesiapa kasqan, mana yuyaysapa sipaskunawan rikuchisqa kaqnin, Laodicea estadopas nisqallatataqmi rimarisqa kachkan.” Review and Herald, August 19, 1890.
Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.
Kay arcángel Miguelpa makimpi kaq willakuyta mana mikuyta munakunku, paymi uraykamurqa julio killapa tukukuyninpi, 2023 watapi; chaykunaqa Laodicea nisqapa kasqanpi qhiparinqaku, ichaqa pisi librotapi kaqta hap’ispa mikhuqkunaqa Filadelfia nisqapa kasqanman tikranqaku. Laodicea nisqapa kasqanqa rikuchin huk llaqta, utaq huk runata, piman Cristoqa hawapi kashan, ichaqa yaykuyta maskhaspa; Filadelfia nisqapa kasqanri rikuchisqa kashan Dios kaywan runa kaypa huñunakuynin hina. Qanchis trueno-kunaqa reqsichinku cheqaq protestante waqrapa siq’inpi kaq “ruwaykunata”, chay siqiqa churakusqa kashan versículo cuarentapa pakasqa historiankama, qallarispa julio 18, 2020 p’unchawmanta, tukukuspa domingo kamachikuykama.
The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.
Chunka warmikunaq rikch’ayninmi reqsichin chay “kawsayta” kay pachallapi pachapi pachaq tawa chunka tawa waranqa ukhupi kayman waqyamusqakunapaq. Chay “ruwaykuna” reqsichinku pachaq tawa chunka tawa waranqapa historianta 18 de julio de 2020 p’unchawmanta domingo kamachikuykama, hinallataq chay historiapi iskay kastakunaq “kawsayninta”, chaywan kuska reqsichisqaña kachkan chay iskay paralelo historiakunapi may ruwanapaqmi churasqa karqa, hinallataq kachkanpas chay llamk’ay. Chay llamk’ayqa rikuchisqa kachkan Apocalipsis chunka tawaq angelkunawan; Millerita runakunaq llamk’aynintaq ñawpaq kaq hinaspa iskay kaq angelkunawan rikuchisqa karqa; pachaq tawa chunka tawa waranqapa llamk’aynintaq kimsa kaq angelwan rikuchisqa kachkan.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
“Ancha chanin kaq pacha-kutichiykunata tarinaypaqmi atirqani. Ñuqaqa kaq pacha-kutichiytaqa chaskirqani ñawpaq, iskay kaq, hinallataq kinsa kaq angelkunaq willakuyninkunapi. Angelkunaqa chawpi hanaq pachapi phawachkaspanku hina rikuchisqa kanku, kay pachapi runakunaman huk waqyay willakuyta willarispanku, chaymantaq kay allpaq historianninpata qhipa p’unchaykunapi kawsaq runakunaman chiqapta chayananpaq. Manam pipas kay angelkunaq rimayninta uyarinchu, imaraykuchus paykunaqa huk unancha kanku, hanaq pacha tukuy kamachikuywan tinkuspa llamk’aq Diospa llaqtanta rikuchinankupaq. Qhari warmikuna, Diospa Espiritunwan k’anchasqa, chiqaq kaywan santuya chisqa, chay kinsa willakuykunata nisqa ordenninman hina willakunku.” Life Sketches, 429.
The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.
Llamk’ay Diospa qhepa p’unchaykunapi llaqtanman qowasqa, 11 septiembre 2001 watapi, sellay tiempopa qallariyninpi, yapamanta qowasqan Diospa qhepa p’unchaykunapi llaqtanman sellay tiempopa tukukuyninpi, Michael julio 2023 watapi uraykamuptin.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
“Juanqa rikurqan ‘Huk angelmi hanaq pachamanta uraykamurqa, ancha atiyniyuq; paypa k’anchayninwanmi llapan kay pachaqa qhantiykurqa.’ Apocalipsis 18:1. Chay llamk’ayqa Diospa llaqtanpa rimayninmi, kay pachaman waqaychay willakuyta willakuspa.” The 1888 Materials, 926.
As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.
Hinallataqmi, qanchis illapakunawan rikuchisqa “ruwaykuna” hina, chunka sipaskunawan rikuchisqa “kawsayriqsisqa” hinallataq, kimsa angelkunapa ruwaynin iskay parallel historiakunata rikuchin.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
Diosqa Apocalipsis 14-pa willakuykunaman profecía qatiqpi cheqnin-kuta qosqa, hinaspataq paykunapa ruwayninqa manam tukunanpaqchu kay pachapa historianninpata wisq’akuykama. Ñawpaq kaq hinaspa iskay kaq angelkunapa willakuyninkuna kay pacha tiempopaqpas cheqaq kashanraqmi, hinaspataq kay qhepanta hamuqwan kuska parallelpi purinanpaqmi. Kinsa kaq angelqa hatun qapariyniyuqwanmi amonestaciónninta willakun. “Chaykunamantataq,” nispa Juan rimarqan, “huk angelta hanaq pachamanta uraykamumushaqta rikarqani, hatun atiyniyuqta, hinaspataq kay pachaqa k’anchasqa karqan paypa gloriawan.” Kay k’anchariypiqa, kimsa willakuykunapa llapan k’anchayninmi huñusqa kashan. The 1888 Materials, 804.
In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.
Daniel chunka huk ñiqin kapítulonpa chunka kimsayuqmanta chunka pichqayuqkama versículokunapi, qhaway willakuyqa reqsichin apostata protestantismopa (Macabeokuna), apostata republicanismopa (Antíoco III), hinaspa Tiro llaqtapa qharmin warmipa (llaqtaykikunapa suwaqkuna) línea proféticapa ruwasqanta. Chay kikillan historiapi, cheqaq protestante waqra líneakuna, pachak tawa chunka tawa waranqakunapaq, reqsichinku paykunapa ruwasqanta, “experiencian”-ninta, hinaspa Diospa qhipa p’unchaykunapi llaqtan ukhupi pasaq “eventokuna”-ta. Cheqaq protestante waqra líneanqa qanchis truenokunahinmi rikuchisqa kachkan, chaymi Apocalipsis libro ukhupi sapallan profecía kaspa “sellasqa” kasqanmanta reqsichisqa. Pruebapa tiempo tukukuyta manaraq chayamuchkaptinmi, Judá ayllumanta Leónmanta, qanchis truenokunapa profecíanta sellarqan chay Sapaqmantapuni, kamachikuy hamun kay libro profecíakunata kicharinapaq.
The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.
Pachak iskay chunka tawa waranqa tawa pachak chunka tawayuqkunata sellay pacha tukukuyninpi qanchis illapakunapa kichasqa kasqan, imaynachus sellay pacha qallariyninpi qanchis illapakunapa kichasqa kasqanwan ñawpaqman rikuchisqa karqa, chayqa (siki siki hina) Daniel qillqapi qhepa p’unchaykunaman tupuq rakhuyman churana kashan; chay rakhuqa chunka tawa chunka versiculopi pakasqa willakuy historiataqmi. Chay kichay hunt’asqa tukukuptin, qanchis sello kichariyninwan rikuchisqa hina, Diosqa Santu Espiritunpa ninanta pachak iskay chunka tawa waranqa tawa pachak chunka tawayuqkunaman warqonqa, imaynachus Pentecostés p’unchaypi discipulokunawan ruwarqa hina. Pentecostésqa utqaylla hamuq domingo kamachiywan tupachisqa kashan.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Ancha munaylla sonqoywanmi suyakuni Pentecostés p’unchaypi pasasqa ruwaykuna kutimunanpaq, chay kutipi kasqanmanta aswan hatun atiywan. Juan nin: ‘Riqsirqani huknin angel hanaq pachamanta uraykamusqanta, hatun atiyniyuq; hinaspan kay pacha k’ancharirqan paypa hatun k’anchayninwan.’ Chaymanta, Pentecostés pacha hina, runakuna cheqaq simita uyarinqaku paykunaman rimarisqa, sapa runa kikim siminpi.”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Diosqa mushuq kawsayta samaykuchiyta atin llapa alma-kunaman payta cheqaq sonqowan sirviyta munasqankuman, hinaspataq kawsayniyuq nina rumiwan altarmanta siminkunata llank’achiyta atin, paypa yupaychasqanwan rimay yachaqkuna kananpaq. Waranqa kunan rimaykuna kallpachasqa kanqaku Diospa Siminpa admiraypaq cheqaqkuna willanaykupaq. Qhichuy simi paskasqa kanqa, manchakuqkunataq kallpachasqa kanqaku cheqaq kaymanta sinchi sonqowan testimonio apananpaq. Señor yanapaychun llaqtanta alma templota llapa qhelli qhellichasqanmanta pichanankupaq, hinaspataq paywan chay hina ancha qayllapi tinkisqa kayta waqaychanankupaq, qhipa para takyasqa kaptin chayta chaskiqkuna kananpaq.” Review and Herald, July 20, 1886.
The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.
Sellasqa tiempo qallariyninmi sellasqa tiempo tukukuyninta rikuchin. Qallariypi qhipa paraqa tupusqallam hich’akusqa karqa, tukukuypitaq mana tupuyuqta hich’akusqa. 2001 watapi septiembre killapa 11 punchawninpi uraykamuq angelninqa, chay kikin angelninmi 2023 watapi julio killapa tukukuyninpi uraykamurqa. Pentecostéspa historianninqa Cristopa kawsarimusqanmantam qallarin, hinaspataq Pentecostéspa hunt’asqa kasqanpa tukukuyninqa pachak tawa chunka tawa waranqapa kawsarimuyninpin kachkan.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Cristopa ruwayninta qispichisqankunaman Espíritu Santota qespichiyta, hinallataq paykunaman sonqochayninta qoyta rurasqanqa, Pentecostés p’unchaypi qosqa kanan achka para manaraq hamuqmanta ñawpaqta huk iskay kinsa sut’uy unu sut’uykunallam karqa.” Spirit of Prophecy, volume 3, 243.
Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.
Cristoqa kawsarimusqa qhepamanta disipulonkuna pataman samayta pukurqan, Yayanman wicharisqanmanta chaylla qhepata. Yayanwan tinkusqanmanta uraykamuspan, disipulonkuna-man rikurirqan hinaspa paykunaman “pisillata ch’aqchiykunata” pukurqan, chaymi “Pentecostés p’unchaypa achka para ch’aqchiykunan” ñawpaqchasqa karqan. Chay pisilla ch’aqchiykunaqa sellakusqa pacha qallariyninta rikuchin, achka para ch’aqchiykunaqa tukukuyninta rikuchin. Sellakusqa pachaq qallariyninqa tukukuyninpi yapamanta rikurimun, hinaspa imaynan Cristoqa Pentecostés pacha qallariyninpi disipulonkuna pataman samayta pukurqan, chay hinallataqmi chay pacha tukukuyninpi qhepa p’unchay llaqtanman samayta pukurqan.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Ch’akichasqa tullukunamanqa Diospa Santo Espiritun samaykuchinanmi tiyan, wañusqakunamanta hatarimuyhina ruwayman hamunankupaq.” Bible Training School, December 1, 1903.
The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.
Ishkay testigokunapa wañuyninmi yupaychaykunman chay Nashvillemanta llulla willakuyta, chaymanta 18 julio 2020 p’unchaypi llulla willakuyta willakusqankumanta, Laodicea runakuna hina ruwasqankuta. Ch’aki tullukunapa wañusqa kaymanta kawsarimuyqa rikuchin hukman tikrayta Laodicea kasqanmanta, mayqan wañuy kasqanman, Philadelphia kasqanman, mayqan kawsay kasqanman. Samay chay kawsarimuyta, chaymanta tikrayta rurachiqqa huk profético willakuymi.
“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.
“¡Imayna atiyniyuq kasunchik Diosmanta chay rit’i hina chiri sonqokuna, kamachikuymanlla tukusqa religiónniyuqkuna, paykunapaq allin aswan sumaq kamarichisqa kaqkunata rikunankupaq—Cristota, hinaspa Paypa chiqap kayninta! Kawsachiq willakuyta munakurqan ch’aki tullukunaman kawsayta qunanpaq.” Manuscript Releases, volume 12, 205.
The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.
Cristopa kawsarimusqanmanta pacha karqa iskay pachaman rakisqa: ñawpaq kaqtaq tawa chunka p’unchawkuna karqa, chaymantaq pay hanaq pachaman wicharisqa; chay qhepataq Chunka p’unchawkuna karqa Pentecostésman chayanankama. Tawa chunkaqa ch’inneq pampapa unanchaqninmi, hina hinaq kimsa p’unchaw kuska, icha chunka iskay pachak soqta chunka watakuna utaq p’unchawkuna.
When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.
Michaél 2023 watapi Julio killaypi uraykamuspa, ñan tukurqan wañuypa kimsa p’unchaw ch’aska kuska chawpi ñanpi, Cristo qallarisqanmi Karqan Dios kayninta runa kaywan huñunayta pachak tawqa chunka tawayuqkunapa chawpinpi. Chay llamk’ayta rikuchirqanmi chunka p’unchawkuna Pentecostésmanta ñawpaqman, maypichus huchaqa wisq’asqa karqan, huq sonqolla kawsaytaq wawqikuna ukhupi sayachisqa karqan. Chunka yupayqa huk pruebay rikch’ayninmi, chay pruebay rikch’aynintaq Pentecostéspi tukukuqmi karqan, chaymi Domingo kamachiyta rikuchin.
At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.
Chay historia kikinpi, chusku chunkaq versículopi, pusaq Persia reykkunata hinallataq judíokunawan Romawan huñunakusqankupa historianta, animalpa imágenninpa pruebanan ruwasqanman rikch’achin, chayllataq pentecostésman pusamuq chunka p’unchawkuna ukhupi sipaskunapa pruebanankupa ruwasqanpas rikuchisqa kachkan. Protestantismopa hinaspa republicanismopa apostata waqrankuna chay historiapi huñunakunku animalpa imágenninta ruwanankupaq, ichaqa cheqaq protestante waqraqa runakaynta Cristopa Divinidadninwan huñun, chayhinaqa Cristopa imágenninta ruwaspa, iskay laya adoradorkunata t’aqaykuq ruwana ukhupi.
The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.
Qanchis truynokuna hina rikuchisqa historiapi pasaq ruwaykuna kichasqañam kanku, Daniel chunka hukniyuq qillqapa chunka hukniyuqpi, chunka kimsayuqmanta chunka phisqayuq kamachikuna rikuchisqan historiapi; hinaspataq kuskachasqa kanku chunka tawa kamachikuypi pakasqa historiwan, mayqinchus tukukun pisi p’unchaypi hamuq Domingo kamachiywan, maypichus samana p’unchay waqaychaqkunapa prueba tiempun wisq’akun.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Huk kutitaq, kay yachachiy tinkuchikuykuna yachachinku mana tarinanchu ima kamachikuy pacha juicio qhipaman. Evangelio llamk’ay tukukuptin, chaymanta chaylla qatiqninpi allinkuna mana allinkunamanta t’aqasqa kanqa, sapanka clasepa destino-nintaq wiñaypaq churakusqa qhiparinqa.” Christ’s Object Lessons, 123.
The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.
Yuyaysapakunawan mana yuyaysapakunawan t’aqasqa, Laodiceapi kaqkunawan Filadelfiapi kaqkuna, icha trigowan zizañakunapas, angelkunaq ruwasqanmi.
“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.
“Trigotaq qhipa pacha hayk’aqkama iskaynin tares nisqakuna, trigonwan kuska wiñachun. Chaymantaqa angelkunaqmi t’aqay llamk’ayta ruwanku.” Selected Messages, libru 2, 69.
The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.
Prueba wichqakunaman manaraq chayashaqtin kichasqa qhipaykama qelqasqa kachayqa, Diospa llaqtan runakunapa llamk’ananta reqsichin, angelkunawan rikuchisqa hina. Kay qelqakunapi kaq kachayqa kunanqa soqta chunka simikunamanta aswan simikunapi (rimaykunapi) tukuy pachapi rikhurichisqa kashan. Kayqa kunan pashñaqa ruwakuskan, prueba wichqakunaman manaraq chayashaqtin, chay kachayta rikuchiyqa Diospa qhepa p’unchay llaqtan runakunapa llamk’ananmi. Chay kachayqa qanchis illapakunawan rikuchisqa ruwaykunata reqsichin, hinaspa chay kachayta entiendenapaq hinaspa rikuchinapaq llamk’ayqa yachaq sipaskunapa experiencianta paqarichin.
We will continue this study in the next article.
Kay yachayta qatiqkusun hamuq qillqapi.
“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.
“Tutaq tutayaykuna ukhupi huk ancha mancharikuypaq rikch’ariy ñawpaqniyman pasarqan. Rikurqani hatun ninapallta sumaq wasikuna chawpiman urmayta, chaymi chaylla usqhaylla tukuchirqan. Uyarirqani huk runa nisqanta: ‘Yacharqayku Diospa taripaykuna kay pachaman hamunanmanta, ichaqa mana yacharqaykuchu ancha utqaylla hamunankuta.’ Wakinkunaqa, nanaywan hunt’asqa kunka hina, nirqanku: ‘¡Qamkuna yacharqankichik! ¿Imaraykutaq mana willawarqankichikchu? Ñuqaykuqa mana yacharqaykuchu.’ Tukuy muyuriyniypi uyariq kani kikin hina k’aminakuy simikunata rimashaqta.”
“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.
“Hatun llaquipi rikch’arirqani. Yapamanta puñurqani, hinaspata rikurirqani hatun huñunapi kasqayta. Huk kamachiqmi chay huñusqakunata rimapaykarqa, paypa ñawpaqninpi taqtaq mast’arisqa kay pachapa mapan kasqanwan. Paymi nirqa chay mapa Diospa uvas chakra-ninta rikuchisqanta, chayta yapuykachasqa kananpaq. Hanaq pachamanta k’anchay pipas hawanman ch’akiykuspa qhawaykuqtin, chay runaqa chay k’anchayta wakinkunaman kutichinankupaq karqa. Achkha chiqakunapi k’anchaykuna hap’ichisqa kananpaq karqa, chay k’anchaykunamantataq aswan huk k’anchaykunapas hap’ichisqa kananpaq karqa.”
“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.
Simikuna kutimupayarqa: “Qankunaqa kay pachapa kachinmi kankichik; ichaqa kachi misk’yninta chinkachispaqa, imawanmi yapamanta kachiychasqa kanman? Chaymantaqa manaña imapaqpas allinchu, aswanpas hawaman wikch’uykusqa kananpaq, runakunaq sarusqan kananpaqpas. Qankunaqa kay pachapa k’anchayninmi kankichik. Urqu patapi churakusqa llaqtaga mana pakasqa kayta atinchu. Manataqmi pipas mechata ratachispa tupu ukhuman churanchu, aswanpas mechana patamanmi churan; chaymi wasipi kaqkunaman llapallanman k’ancharin. Chay hina k’anchachun qankunaq k’anchayniykichik runakunaq ñawpaqenpi, allin ruwaynikichikta rikuspanku hanaq pachapi kaq Yayniykichikta hatunchanankupaq.” Mateo 5:13–16.
“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.
“Llaqtakunamanta, llaqtachakunamantapas k’anchay paqcharispa lliphiriyta rikurqani, hinallataq kay pachapi hanan cheqakunamanta uran cheqakunamantapas. Diospa simin kasukusqa karqan, chayrayku sapa llaqtapi, sapa llaqtachapipas paypaq yuyarinakuna karqan. Paypa cheqaq kayninqa llapan pachapi willakusqa karqan.
“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’
“Hinaspanqa kay mapa qichusqa karqa, hinaspataq huknin churakusqa karqa chaypa rantinpi. Chaypiqa achka chiqankunamantaqa aswan pisillamanta k’anchay lliphirirqan. Pacha tukuy kay pachaqa tutayaypi karqa, kaypi chaypi sut’illa achikyayllawan. Yachachiqniyku nirqan: ‘Kay tutayayqa runakuna kikin ñanninkuta qatipakusqanmantam hamun. Paykunaqa miraymanta chaskisqa hinaspa wiñachisqa millayman aywasqankuta munakuspa waqaychasqaku. Tapupayayta, pantasqakunata maskhayta, huchachaytawan kawsayninkupa hatun llamk’ananman tukuchirqaku. Sonqonkunaqa manam Dioswan allinchu kashan. K’anchayninkutam tuphu ukhuman pakasqaku.’”
“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.
“Sichus Cristopa llapa soldadonkuna ruwananman hina ruwarqanku chayqa, Sionpa perqankunapi llapa qhawaqkuna waqrapa sonidonta sut’inchaywan waqaycharqanku chayqa, kay pachaqa ñawpaqmantaraq uyariyman karqan willakuynin waqaychanapaq. Ichaqa, llamk’ayqa achka watakunam qhipapi kashan. Runakuna puñusqankukama, Satanásqa ñawpaqman ñuqanchikmanta purirqan.” Testimonios, volumen 9, 28, 29.