The seven thunders represent the history of 1798, through to October 22, 1844. That history was typified by the last seven kings of the kingdom of Judah, from Manasseh in 677 BC through to Zedekiah in 586 BC.
Qanchis truenuykunaqa 1798 watamanta qallarispa 1844 watapa octubre 22 p’unchaykama historiata rikuchinku. Chay historiaqa Judá suyupa qhepa qanchis reykunanwanmi unanchasqa karqa, Manasésmanta 677 a. C. watapi qallarispa Sedequías kama 586 a. C. watapi.
In the sacred reform lines, a characteristic of the empowerment of the first angel is a symbol which identifies something that is worldwide. On August 11, 1840, the first angel’s message was empowered and the message was then carried to every mission station in the world.
Sagradu reforma siqi chikakunapiqa, ñawpaq angelpa kallpachakuyninpa huk chaylla kaqninmi huk unanchasqa, mayqinchas kay pachantinpi churasqa kasqanta reqsichin. 1840 watapi, agosto killapa 11 p’unchawninpi, ñawpaq angelpa willakuyninqa kallpachasqa karqa, chaymantaq chay willakuyqa kay pachantinpi llapa mision estasionkunaman apasqa karqa.
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world.” The Great Controversy, 611.
“1840–44 watakunapi advento kuyuyqa Diospa atiyninpa hatun k’anchay rikuchikuynin karqan; ñawpaq angelpa willakuyninqa kay pachapi llapa misioneropa estasionninkunaman apasqa karqan.” The Great Controversy, 611.
Prophetically at that time, the angel of Revelation ten descended and placed one foot on the earth and the other on the sea. Sister White identified that as a symbol of the worldwide extent of the message.
Proféticamente, chay p’unchawkunaqti, Apocalipsis chunka kaqpa angelnin uraykamuspa huk chakinta hallp’api churarqan, huknintaq lamar qochapi. Hermana Whiteqa chayta reqsichirqan kay willakuypa llapa pacha mast’ariyninpa unanchaqnin hina.
“The angel’s position, with one foot on the sea, the other on the land, signifies the wide extent of the proclamation of the message. It will cross the broad waters and be proclaimed in other countries, even to all the world.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ángelpa sayaynin, huk chakin lamar qochapi, huktaq allpapi kasqan, willakuy qelqasqa yachachiypa hatun mast’ariyninta sut’inchan. Chayqa hatun yakukunata chimpanqa hinaspa wakin suyukunapipas willasqa kanqa, tukuy pacha llaqtakunakamapas.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Cyrus’s proclamation of the first decree was a worldwide decree.
Ciroq ñawpaq kamachisqanta willakusqanqa llapa pacha llaqtakunapaq kamachisqa karqan.
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, (he is the God,) which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem. Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem. Ezra 1:1–4.
Kunanmi Persia llaqtapa reynin Ciroq ñawpaq watapi, Jeremiaspa siminwan Señorpa nisqan hunt’asqa kanampaq, Señorqa Persia llaqtapa reynin Ciroq sonqonta kuyuchirqan, llapa reyninpi willakuyta ruraspa, qillqasqataq churaran, nispa: Kayhinan nin Persia llaqtapa reynin Ciro: Hanaq pacha Dios Señorqa kay pachapi llapa reyinakunata noqaman qoywan; paymi kamachiwarqan Judápi kaq Jerusalén llaqtapi paypaq wasita sayarichinaypaq. Pitam qankunamanta, llapa paypa llaqtan runakunamanta, kan? Diosnin paywan kachun; Jerusalénman wicharichun, Judápi kaqman, Israelpa Diosnin Señorpa wasinta hatarichinampaq —payqa Diosmi—, chay Jerusalénpi kaqta. Pipas maypiqchá chayjarispa qhiparapun, chay llaqtapi runakuna yanapaykuchun qolqewan, qoriywan, imaymana kaqkunawan, uywakunawanpas, Jerusalénpi kaq Diospa wasinpaq munasqanmanta qusqankumanta hukmanta. Chaymantataq Judápa hinaspa Benjamínpa ayllu kurakkuna, sacerdotekuna, levitakuna ima hatarirqaku, hinallataq llapa pikunapa sonqonta Dios hatarichisqan runakunapas, Jerusalénpi kaq Señorpa wasinta sayarichiq wicharinankupaq. Esdras 1:1–4.
Just as the first angel was carried to every mission station in the world on August 11, 1840, Cyrus identifies himself as the king of “all the kingdoms on earth,” as he proclaims the first decree. The descent of the angel of Revelation ten, the angel that Sister White identifies as “no less a personage than Jesus Christ,” possesses the same prophetic characteristics as the mighty angel of Revelation eighteen. Sister White identifies that the purpose of the first angel was the same as the purpose of the angel of Revelation eighteen.
1840 watapi 11 punchawpi, hinallataq ñawpaq angelqa kay pachapi llapa mision nisqa estaciunkunaman apasqa karqan, Cirospis pay kikinta “kay pachapi llapa reinokunapa” qhapaqnin kasqanta riqsichikun, ñawpaq kamachiyta willakuspa. Apocalipsis chunka kaqpi angelpa uraykuyin, chay angelta Hermana White “Jesucristo mana aswan pisi personachaqchu” nispa riqsichisqan, Apocalipsis chunka pusaqniyuq kaqpi kallpasapa angelpa hinallataq profético unanchayninkunata charin. Hermana White riqsichinmi, ñawpaq angelpa munayninqa Apocalipsis chunka pusaqniyuq kaq angelpa munayninwan kikin kasqanta.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Jesúsqa huk hatun atiyniyuq angelta kamachirqan uraykamuq, kay pachapi tiyaqkunata willanaykipaq, paypa iskay kuti rikurimuyninpaq wakichikunankupaq. Angelqa hanaq pacha ukhupi Jesuspa qayllanmanta lluqsispa, ancha k’anchariq, hatun sumaq llipyaq k’anchaymi ñawpaqninpi purirqan. Ñoqaman niwarqanku, paypa llamk’ayninmi kay pachata paypa gloriawan k’anchachiy, hinaspa runata willay, Diospa hamuq phiñakuyninmanta.” Early Writings, 245.
The empowerment of the first angel is a symbol that emphasizes a worldwide element. The first message in the time of Christ was empowered at the baptism of Christ. The Scriptures identify that all of Israel went out to the wilderness to hear the message of John.
Ñawpaq angelpa kallpachakusqanqa huk unanchaqmi, chaymi llapa kay pachapi kasqanta sinch’ita rimarin. Cristopa tiemponpi ñawpaq willakuymi Cristopa bautizakusqanpi kallpachakusqa karqan. Qelqasqa Simiqa reqsichin llapa Israel llaqtamanta lloqsisqankuta ch’in pampa-man, Juanpa willakuyninta uyariq.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. Matthew 3:5, 6.
Chaymiqa Jerusalén llaqta, llapa Judea suyupas, Jordán mayu muyuriq llapa suyuwan kuska, payman hamurqan; hinaspan Jordán mayupi paypa bautizasqan karqanku, huchankuta willakuspa. Mateo 3:5, 6.
Christ’s ministry was directed to ancient Israel, and in that prophetic sense the entire world was drawn to the Jordan, the place of Christ’s baptism. Yet the rite of baptism, and what it represented when Christ was baptized, was directed at all the world.
Cristopa serviciunqa machu Israelmanmi qhawarirqan, hinaspapas chay profético sentidopi llapan kay pachapas Jordánmanmi pusasqa karqan, Cristopa bautizakusqan cheqaman. Ichaqa bautismo ritoqa, hinallataq ima nisqanta Cristo bautizakuspa rikuchirqan chayqa, llapan kay pachapaqmi qhawarisqa karqan.
The name Jehoiakim means “God will rise”, and at the baptism of Christ, as John brought Christ up out of the water, the emblem of “rising up” out of a watery grave became an element of that empowerment. In the first four verses of Ezra that we have already cited, verse five identifies the response of those that heard the decree with the words, “Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem.” When the first message is empowered, there is a rising up, as represented by the name of Jehoiakim.
Sutin Jehoiakim sutimanta “Diosmi hatarinqa” ninmi; Cristop bautizakuyninpiqa, Juan Cristota yakumanta wicharichimuptin, yaku sepulturamanta “hatarimuy” nisqapa unanchaqnin chay kallpachakuypa huk imayninman tukurqan. Ñawpaqta ña citesqanchik Ezrapa tawa versículonkuna ukhupiqa, pichqa versículon uyariqkunapa kutichisqanta reqsichin kay simikunawan: “Chaymantataq Judápa Benjamínpa taytakunapa umalliqninkuna, sacerdotekuna, levitakuna, hinallataq tukuy Diospa espiritun hatarichisqan runakuna, Jerusalén llaqtapi kaq Señorpa wasinta ruraq wichariq, hatarirqanku.” Ñawpaq mensajeta kallpachaptinqa, huk hatariy kan, Jehoiakim sutipi rikuchisqa hina.
On September 11, 2001, the first message of the mighty movement of the third angel was empowered as typified by the empowerment of the first message of the mighty movement of the first angel. Sister White comments on the destruction of the Twin Towers on that date.
2001 wata 11 ñiqin septiembre killapi, kimsa kaq angelpa hatun kuyuyninpa ñawpaq willakuynin kallpachasqa karqan, hukñiqin angelpa hatun kuyuyñinpa ñawpaq willakuynin kallpachasqa kasqanwan rikch’achisqa hina. Paní Whiteqa chay p’unchaypi Torres Gemelas nisqakunapa thuñichisqa kasqanmantan rimarin.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“¿Kunanqa hamunichu simi, mayqentachus ñoqaqa willarqani New York llaqtata unu hatun phawaywan pichasqa kananpaq nispa? Kaytaqa manam hayk’aqpas rimarqanichu. Ñoqaqa nirqani, chaypi hatun wasikuna huk patamanta huk patakama sayarichisqa qispiykaptin qhawaspa: ‘¡Ima manchay rikch’akuykunataq kanqa, Señor allpata sinchi manchaywan chukchichinampaq hatariptin! Chaymantam Apocalipsis 18:1–3 nisqapi simikuna hunt’akunqa.’ Apocalipsispa chunka pusaqniyuq kapítulon intirunmi kay pachaman hamuqkunamanta huk waqyay yuyachiy. Ichaqa manam aswan sapaq k’anchaychu kani imachus New Yorkmanta hamunqa chaymanta; asllataq yachani, huk p’unchaw chaypi hatun wasikuna Diospa atiynin tikrayninwan kutichisqa hinaspa urmachisqa kanqanku. Qowasqa k’anchaymanta yachani, tukuy kay pachapi chinkachiy kashan. Señorpa huk simillan, atiyniyuq kallpanpa huk llamk’ayllan, hinaspa kay hatun sinchi ruwasqakunaqa urmankaq. Rikch’akuykuna pasakunqa, mayqenkunapa manchaynintaqa manam yuyayllawanpas atinichu.” Review and Herald, July 5, 1906.
At the empowerment of the first message in the history of the one hundred and forty-four thousand, the Lord “rose up” to “shake terribly the earth”. Jehoiakim’s name symbolizes the empowerment of the first message. On August 11, 1840, the Lord arose from his throne and descended to earth and stood upon the land and the sea. At the first decree of Cyrus, the faithful arose. Jehoiakim is a symbol of not simply the arrival of the first angel, but he also represents the empowerment of the first angel.
Pachak tawqa chunka tawa waranqa tawa pachak runakunapa historiankupi ñawpaq willakuypa kallpachakusqanpi, Señorqa “hatarirqan” kay pachata “manchayta chukchichinanpaq”. Jehoiakim sutinqa ñawpaq willakuypa kallpachakusqanta unanchan. 1840 watapi, agosto killapa chunka hukniyuq p’unchawninpi, Señorqa tiyananmanta hatarispan kay pachaman uraykamurqan, hallp’apiwan lamar qochapipis sayarirqan. Cirospa ñawpaq kamachisqanpi, fidelkunaqa hatarirqanku. Jehoiakimqa mana ñawpaq angelpa chayamullasqanta unanchanchu, aswanpas ñawpaq angelpa kallpachakusqantapasmi rikuchin.
Jehoiakim represents the first of the last three kings, but he also represents the fifth of seven kings that lead to the destruction of Jerusalem. The names of those seven kings are very informative. Those seven kings were Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin and Zedekiah.
Jehoiakimqa qhepa kimsa qhapaqkunaq ñawpaqninpi kaq hukninmi rikuchin, ichaqa payqa qanchis qhapaqkuna Jerusalén llaqtapa tukusiyman pusakunku chaykunamanta pisqayuq kaqtapas rikuchin. Chay qanchis qhapaqkunaq sutinkunaqa ancha yachachiqmi kanku. Chay qanchis qhapaqkunaqa karqanku Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin hinaspa Zedekiah.
In the history of the Millerites, Manasseh represents the time of the end, in 1798. Manasseh means “causing to forget”, and it is in 1798 that the whore of Tyre is forgotten for seventy years. Manasseh was one of the most wicked kings, and possesses prophetic characteristics that should be considered.
Milleritakunapa historiankupi, Manasés sutiyoqqa pacha tukukuypa tiemponta rikuchin, 1798 watapi. Manasés sutinqa nin “qunqachiy”, hinaspapas 1798 watapim Tiro llaqta qharmin setenta watakunapaq qunqasqa kachkan. Manasésqa huknin aswan mana allin reykunam karqan, hinaspapas proféticokuna kasqanmanta rikch’ayninkunaqa allinta qhawarisqa kananpaqmi kachkan.
The last seven kings of Judah represent the history of the seven thunders from 1798, through October 22, 1844. Manasseh was the first of the seven kings, and as the first king of seven, he typified Zedekiah, the last of the seven kings. Jesus always identifies the end with the beginning. Zedekiah, the last king of the seven, was carried into the slavery of Babylonian captivity. The first king of the seven last kings was also carried into Babylonian captivity, typifying the carrying of the last king into Babylonian captivity.
Judá suyup qanchis qhipa reykunanpa qhipa qanchisninqa qanchis truenuykunapa historianta rikuchinku 1798 watamanta, 1844 watapa octubre 22 p’unchaykama. Manasés karqa chay qanchis reykunamanta ñawpaq kaqnin, hinaspataq qanchismanta ñawpaq rey kasqanrayku, payqa Sedequíasta unancharqa, paymi karqa chay qanchis reykunamanta qhipa kaq. Jesúsqa sapa kuti qallariyta qhipa tukukuyninwan reqsichin. Sedequíasqa, qanchismanta qhipa rey kaspa, Babilonia llaqtapi prisionpi esclavitudman apasqa karqa. Chay qanchis qhipa reykunamanta ñawpaq reyqa hinallataq Babilonia llaqtapi prisionman apasqa karqa, chaywanmi qhipa reypa Babilonia llaqtapi prisionman apasqa kayninta unancharqa.
And the Lord spake to Manasseh, and to his people: but they would not hearken. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, And prayed unto him: and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God. 2 Chronicles 33:10–13.
Hinaspataqtaqmi Señorqa Manasesta, llaqtan runakunatapas; ichaqa mana uyarisqankuchu. Chayraykun Señorqa paykunaman apachimurqan Asiriapa reyninpa ejercitonpa kamachiqninkunata; paykunaqa Manasesta kichkakunapi hap’irqanku, cadenaswan watarqanku, Babiloniamanta apasqankuta. Ñak’ariypi kashaspanmi, payqa Diosnin Señornta mañakurqan, sinchita p’inqakuspa ñawpaq taytankunapa Diosninpa ñawpaqenpi. Hinaspan payman mañakapurqan; paymi uyarirqan, ruwakusqanta uyarispa, Jerusalénman kutichimurqan, reynonman. Chaypim Manasesqa yacharqan Señorqa Dios kasqanta. 2 Crónicas 33:10–13.
The experience of Manasseh coming to know that the Lord was God, was accomplished by being removed from his kingdom, and then being restored to his kingdom. Nebuchadnezzar, as with Manasseh, came to know the Lord when he was removed from his kingdom and thereafter restored.
Manasés runakunaqa, Señor Dios kasqanta reqsinanqa hunt’asqa karqan qhapaq kamachiy-mandasqanmantam qechusqa kaspa, chaymanta huk kutipi kamachiy-mandasqanman kutichisqa kaspa. Nabucodonosorpas, Manasés hina, Señor-ta reqsirqan qhapaq kamachiy-mandasqanmantam qechusqa kasqanpi, hinaspa chay qhepatataq kamachiy-mandasqanman kutichisqa kaspa.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
Hinallata p’unchaykunapa tukuyninpi, ñoqa Nabucodonosor hanaq pachaman ñawiykuna hoqarirqani, yuyayniytaq kutimuwarqan; hinaspa Ancha Hatun kaqta saminchani, wiñaypaq kawsajtaq alabani yupaychani ima; paypa kamachikuyninqa wiñay kamachikuy, qhapaqsuyñintaq miraymanta miraykama. Kay pachapi llapa tiyaqkunaqa mana imapas hina yupasqa kanku; payqa munayninman hina ruramun hanaq pacha soldadokunapi, kay pachapi tiyaqkunapipas. Manataq pipas makinata hark’ayta atinchu, nitaq ninqachu: “¿Imatataq ruwashanki?” Chay pachallapitaq sonqoyuyayniy kutimuwarqan; qhapaq suyuyniypa k’anchayninpaqtaq yupayniy, lliphipiyniypas kutimuwarqan; yachaq yaykuna, apuynikunapas maskhawarqanku; qhapaq suyuynipi takyachisqa karqani, aswan hatun qhapaq kaytaq yapasqa karqan. Kunanqa ñoqa Nabucodonosor hanaq pachapa Reyninta alabanim, hatarichinim, yupaychanim ima; paypa llapa rurasqankunaqa cheqaqmi, ñankunataq justicia; hatunchakuywan puriqkunataq urayachiyta atin. Daniel 4:34–37.
The experience of Manasseh was accomplished upon Nebuchadnezzar. Manasseh represents the “time of the end” in the history of the last three Judean kings, and the arrival of the prophecy of seventy years of captivity. Nebuchadnezzar represents the “time of the end” in the history of the three decrees, just as 1798 was the “time of the end” in the history of the seven thunders. In the verses just cited Nebuchadnezzar’s understanding returned to him at “the end of the days.” The “end of the days” is also referenced in Daniel chapter twelve.
Manaséspa experiencianqa Nabucodonosorpi hunt’asqa karqan. Manasésqa Judea suyupi qhipa kimsa reyninkunapa historiankupi “pacha tukukuypaq” nisqata rikuchin, hinallataq qanchis chunka watayuq prisionpi apasqa kaymanta willakuq profeciapa chayamunanta. Nabucodonosorqa kimsa decretokunapa historiankupi “pacha tukukuypaq” nisqata rikuchin, imaynatachus 1798 wata qanchis trueno-kunapa historiankupi “pacha tukukuypaq” karqan hina. Chayraq citarisqa versículokunapi Nabucodonosorpa yuyaynin kutimuran “p’unchaykunapa tukukuyninpi.” “P’unchaykunapa tukukuynin” nisqaqa Daniel qillqapa chunka iskayniyuq kapitlulipipas rimarisqa kashan.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Qamqa riy puriyki p'unchaykuna tukukuyninkama; qanqa samanki, hinaspa p'unchaykuna tukukuyninpi rak'isqa chiqniykipi sayanki. Daniel 12:13.
The “end of the days” in Daniel chapter twelve is the “time of the end”, for Daniel was told to go “till the end be.” At that time Daniel would “stand in his lot.” To “stand in his lot” means to fulfill his purpose, which Daniel did when his book was unsealed at the end of the days, which is the “time of the end.” At that time there would be an “increase of knowledge” that the wise would understand. At the end of Nebuchadnezzar’s days his “understanding” returned unto him.
Danielpa chunka iskayniyuq kapitulopi “p’unchaykunaq tukukuynin”qa “tukukuypaq pacha”mi, imaraykuchus Danielman nisqa karqan “tukukuyninkama riy” nispa. Chay pachapi Danielqa “saminpi sayanqa.” “Saminpi sayay” ninqa munan kayninpaq churasqa kayninta hunt’ayta, chaytaq Danielqa ruwarqan libron tukukuypaq p’unchaykunapi kichasqa kasqanpi, chaymi “tukukuypaq pacha”qa. Chay pachapi kanqa “yachay yapakusqa,” chaytaq yuyaysapa runakuna entiendenqaku. Nabucodonosorpa p’unchayninkunaq tukukuyninpiqa paypa “entiendeyninqa” kutimpuwarqan.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Dios huk runaman huk sapa llamk’anata ruwanampaq quptin, chay runaqa Daniel hina, paypa tupuyninpi chaypas churakusqanpi sayarinanmi, Diospa waqyasqanta kutichinampaq wakichisqa, Paypa munasqanta hunt’anampaq wakichisqa.” Manuscript Releases, volume 6, 108.
Manasseh represents the “time of the end” in the history of the three last kings of Judah, Nebuchadnezzar represents the “time of the end” in the three decrees. Manasseh was followed by his son Amon.
Manasés sut’in rikuchin “puchukay pacha” nisqata Judá llaqtapa qhipa kinsa reykunapa historiapi; Nabucodonosor sut’in rikuchin “puchukay pacha” nisqata kinsa decretokunapi. Manasésta qatiqmi churin Amón karqa.
Amon means “training” and represents the period of time when there was an “increase of knowledge” that would train the “wise” in the message that was unsealed. Amon was then followed by Josiah, the only king of the seven that has a fairly good, though complicated prophetic history.
Amon sutiyqa “yachachiy” niyta munan, hinaspa rikuchin chay pacha tiempota maypichus karqa “yachay yapay” chay mana upallachasqa willakuypi “yuyaysapa” runakunata yachachinanpaq. Chaymanta qhipaman Amon-ta qatirqan Josías, qanchis reykunamanta sapallan allinlla, ichaqa sasachakuq profétic historia-yuq rey.
Josiah means “the foundation of God”, and represents the establishing of the truths that had been unsealed at the “time of the end”. The increase of knowledge that was represented by Amon was put together by William Miller, through the guidance of Gabriel and other holy angels. Miller’s work is represented by the name Josiah, for he established the foundations of the movement. There is much more to identify of Josiah, but we will move onto his son Jehoahaz.
Josías sutin nin “Diospa cimienton” ninmi, hinaspataq “tiempo del fin” nisqapi kichasqa karqan cheqaq-kunata sayachiyta rikuchin. Amonwan rikuchisqa yachaypa yapakusqanqa William Millerpa makimpi huñusqa karqan, Gabrielpa hinaspa wakin santo angel-kunapa pusasqanwan. Millerpa llamkayninqa Josías sutinwanmi rikuchisqa, imaraykuchus paymi kuyuypa cimiento-kunata sayachirqan. Josíasmanta aswan achka riqsichinapaq kashanraqmi, ichaqa kunanqa churin Jehoahazman pasasunchik.
Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah. And he did that which was evil in the sight of the Lord, according to all that his fathers had done. And Pharaohnechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there. 2 Kings 23:31–34.
Jehoahazqa iskay chunka kimsa watayuq karqa kamachiyta qallarisqanpacha; hinaspan kimsa killata Jerusalén llaqtapi kamachirqan. Mamanpa sutintaq karqa Hamutal, Libna llaqtamanta Jeremiaspa ususin. Payqa Señorpa ñawpaqenpi mana allinta ruwarqa, tukuy imatapas ñawpaq taytankuna rurasqankuman hina. Hinaspan Faraón-necohqa Hamat suyupi Ribla llaqtapi cadenawan watarqan, Jerusalén llaqtapi ama kamachinanpaq; chay suyutataq impuesto-man churarqan pachak talento qullqita, huk talento quritawan. Hinaspan Faraón-necohqa Josiaspa churin Eliaquimta reyman churarqan taytan Josiaspa rantinpi, sutintataq Jehoiaquimman tikrarqan; Jehoahaztataq apakurqan. Paymi Egiptoman hamuspa chaypi wañurqan. 2 Reyes 23:31–34.
Jehoahaz means “Jehovah has seized”, and he was seized by Pharaohnecho. Jehoahaz, the son of Josiah, was seized by Pharaohnechoh and replaced by his brother Eliakim, meaning the “God of raising”. Pharaohnechoh then changed Eliakim’s name to Jehoiakim, meaning “God will rise”. The change of a name is a symbol of a covenant relationship, and at the empowerment of the first message, God enters into covenant with a people, as He simultaneously passes by a former covenant people.
Jehoahaz sutiy “Jehovah hap’iykusqa”, hinaspa payqa Faraonnechoq hap’iykusqan karqa. Jehoahaz, Josiaspa churin, Faraonnechohpa hap’iykusqan karqa, hinaspa wawqin Eliakimwan rantisqa karqa; sutinqa “Hatariychiq Dios” ninanmi. Chaymantataq Faraonnechoh Eliakimpa sutinta Jehoiakimman tikrarqa, kayqa “Dios hatarinqa” ninanmi. Sutipa tikrayninqa huk pactopa t’iqsimuywan tantiyasqa unanchanmi; chay ñawpaq willakuypa kallpachakusqanpiqa, Diosqa huk llaqtawan pactoman yaykun, hinallataq ñawpaq pacto llaqtata pasaykuspa.
On August 11, 1840, the Ottoman Empire that had been represented by four winds that were loosed for three hundred and ninety-one years and fifteen days were restrained, or as Jehoahaz means, they were “seized”. At the same time, Eliakim was made king and his name changed to Jehoiakim, meaning “God will rise”. Jehoiakim was followed by his son Jehoiachin who has three names in the Scriptures.
1840 watapi Augustu killa 11 punchawpi, Otomano Imperio, kimsa pachak iskunk chunka hukniyuq watakunata, chunka phisqayuq punchawkunatapas kacharisqa tawa wayrakunahina rikuchisqa karqan, hark’asqa karqanku, icha Jehoahaz sutipa niyninman hina, paykunaqa “hapiykusqa” karqanku. Chaylla pachapi, Eliakimqa rey ruwasqa karqan, sutinpas Jehoiakimman tikrasqa karqan, kayqa nin “Dios hatarinqa”. Jehoiakimta qatiqmi churin Jehoiachin karqan, payqa Qelqakunapi kimsa sutiyuqmi.
The name Jehoiachin means “the Lord will set up and establish”. He was the son of Jehoiakim and he marks the arrival of the second angel in the spring of 1844, as God “set up and established” the new, true, Protestant horn. The second angel’s message was empowered by the message of the Midnight Cry, and Jeconiah and Coniah mean “God will establish”. The three names, each with the same meaning, represent the joining of the Midnight Cry to the second angel’s message. It is in the final outpouring of the Holy Spirit during the Loud Cry that the one hundred and forty-four thousand are sealed. The sealing of the one hundred and forty-four thousand was typified in the Midnight Cry of the Millerite movement, and Jehoiachin, also called Jeconiah and Coniah, is a symbol of the sealing.
Jehoiaquín sutinqa nin: “Señorqa sayarichinqa, chaymanta takyachinqa” nisqanta. Payqa Jehoiaquimpa churin karqan, hinaspa 1844 watapa pawqar killakunapi iskay kaq angelpa chayamunanta reqsichin, imaraykuchus Diosqa musuq, cheqaq, protestante waqra-ta “sayarichispa takyachirqan”. Iskay kaq angelpa willakuyninqa Medianochepa Qapariyninpa willakuyninwan kallpachasqa karqan, hinaspa Jeconías hinaspa Conías sutikunaqa “Diosqa takyachinqa” ninmi. Kimsa sutikuna, sapa hukninpis kaqlla niyniyuq kaspankum, Medianochepa Qapariyninta iskay kaq angelpa willakuyninwan huñusqanta rikuchinku. Santo Espiritupa qhipa hich’akuyninpi, Hatun Qapariy ukhupi, pachak tawa chunka tawa waranqa runakuna sellasqa kanku. Pachak tawa chunka tawa waranqa runakunapa sellasqa kayninqa Millerita kuyuriypa Medianochepa Qapariyninpi unanchasqa karqan, hinaspa Jehoiaquín, Jeconías hinaspa Conías nisqapas, sellaypa huk unancha kanki.
As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die. But to the land whereunto they desire to return, thither shall they not return. Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not? O earth, earth, earth, hear the word of the Lord. Jeremiah 22:24–29.
Kawsasqayman hina, ninmi Señor, Judápa rey Jehoiakimpa churin Conías paña makiypi churakusqa sellokuna anilloy hina kaptinpas, chaymanta qichusqaykim. Hinaspan qispichiyki kawsayniykita maskaqkunapa makinkuman, uyañkuta manchakusqaykikunapa makinkuman, Babiloniapa rey Nabucodonosorpa makinkuman, caldeokunapa makinkumanpas. Hinaspan wikch’uykusqayki, qamtawan mamaykita, qamta wachaqta, huk llaqtaman, maypichus mana paqarirqankichikchu; chaypitaq wañunkichik. Ichaqa may llaqtaman kutiyta munaqkuchkan chaymanqa manam kutinqakuchu. Kay runa Coníasqa, ¿pisipas mana yupaychasqa, p’akisqa ídolochu? ¿Manachu payqa mana munasqa kallpa hina? ¿Imaraykutaq paywan mirayninwanpas wikch’usqa kanku, mana reqsisqanku llaqtaman wikch’usqa? Pacha, pacha, pacha, uyariy Señorpa siminta. Jeremías 22:24–29.
Jehoiachin, Jeconiah and Coniah represent the sealing time, when the second angel is joined by the message of the Midnight Cry. He represents the sealing time of the foolish. The evil king represents those that are the foolish Laodicean virgins who in the sealing time are destined to receive the mark of the beast as they are forever spewed out of the mouth of the Lord.
Jehoiachin, Jeconiah hinaspa Coniah sutinkuna kay sello churay pachata rikuchinku, maypachachus iskay kaq angelpa willakuynin Chawpi Tuta Qapariypa willakuyninwan huñusqa kan. Payqa mana yuyaysap’a virginkunapa sello churay pachanta rikuchin. Chay mana allin qhapaq reyqa chay mana yuyaysap’a Laodicea virginkunata rikuchin, paykunaqa sello churay pachapi uywapa señalta chaskinankupaq churakusqa kanku, imaymanaqpaqpas Señorpa siminmanta wiqch’usqa kasqankurayku.
The signet on God’s right hand is His seal, and those that are spewed out of the mouth of the Lord during the sealing of the one hundred and forty-four thousand are contrasted with Zerubbabel, the man who had the plummet of the “seven times” in his hand.
Diospa paña makinpi anillu-sellonqa paypa sellonmi, hinaspa pachak tawa chunka tawa waranqa sellakusqankupi Señorp siminmanta wiksachisqa kaqkunaqa Zerubbabelwan tupachisqa kanku, chay runawan, paypa makinpi “qanchis kutikuna” nisqapa plomadonta hap’iq.
Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:21–23.
Rimay Zorobabelman, Judá suyupi kamachiqman, nispa: Ñoqaqa hanaq pachata kay pachatapas kuyuchisaq; kamachiqkunaq tiananta urmachisaq, mana judío nacionkunaq kamachikuyninkupa kallpanta chinkachisaq; carronkunatapas, chaypi puriqkunatapas urmachisaq; caballokunapas, qepankupi puriqkunapas urmaykamuq kanku, sapaqninmi wawqenpa espadanwan wañuchisqa kanqa. Chay p’unchaypi, ejércitokunaq Señor Diosnin nin, qanta hap’isaq, ay servantniy Zorobabel, Sealtielpa churin, nispa Señor; selloy hina rurasaq, qanta akllasqayrayku, nispa ejércitokunaq Señor Diosnin. Hageo 2:21–23.
The “stone of stumbling” that is the “seven times” is the “plummet” in the hand of Zerubbabel, and he is represented as the “signet” that God employs to seal the one hundred and forty-four thousand. The signet, or the “sign”, is placed upon those that “sigh and cry” for the abominations that are done in Jerusalem. The sighing and crying identifies the experience of those that are sealed, and the signing and crying is the symbol of their internal response to the remedy of the “seven times.” It is confession for their sins and for the sins of their fathers. It is the acknowledgment that they have not been walking with God and that God has not been walking with them ever since the disappointment of July 18, 2020. It is the test that was failed in 1863, during the period of time when Philadelphia was transitioning unto Laodicea. It typified the period of time when those represented by Coniah are forever established as foolish Laodicean virgins, and those represented by Zerubbabel are forever established as wise Philadelphian virgins.
“Mit’anakuy rumi” nisqaqa, mayqinchus “qanchis kuti” nisqaqa, Zerubbabelpa makinpi kachkan chay “plomada” nisqa, paytaq rikuchisqa kachkan hina “anillu-sello” Diospa apaykachananpaq pachak tawa chunka tawayuq waranqata sellananpaq. Chay anillu-sello, icha chay “señal”, churakuyku chaykunamanmi mayqinkunachus “waqanakunku hinaspa qaparinanku” Jerusalén llaqtapi ruwasqa millay millaykuna rayku. Chay waqanakuy hinaspa qaparikuymi reqsichin sellasqakuna imayna kawsayta pasasqankuta, hinaspa chay señalchakuy hinaspa qaparikuyqa unancha kachkan sonqonkupi imayna kutichikusqankuta “qanchis kuti” nisqapa hampiyninman. Chayqa huchankumanta huchallikuymi, hinaspa taytankukuna huchankumantapas. Chayqa reqsiymi paykuna mana Dioswan purisqankuta, hinaspa Diospas paykunawan mana purisqanta, July 18, 2020 p’unchawpi musphachikuy qipamanta pacha. Chaymi 1863 watapi mana atipasqa pruebakuna karqa, chay pacha Philadelphia llaqtapa Laodiceaman tikrakusqan tiempopi. Chaymi unancharqa chay tiempo pacha, maypichus Coniahwan rikuchisqakuna wiñaypaq sayachisqa kanku mana yuyayniyuq Laodicea vírgenes hina, Zerubbabelwan rikuchisqakunataq wiñaypaq sayachisqa kanku yuyayniyuq Filadelfia vírgenes hina.
Jehoichin was followed by Zedekiah, the last of the seven kings. As Manasseh represented 1798, and the “time of the end,” Zedekiah must represent October 22, 1844, when the vision would “speak, and not lie”. Zedekiah is a name made up of the combination of two Hebrew words. The one word is “Jehovah”, and it is combined with the word that is translated in Daniel chapter eight, and verse fourteen as “cleansed.” Zedekiah means the cleansing of God’s temple, which began on October 22, 1844.
Jehoiachinpa qhepantataqmi Zedequías hamurqan, qanchis reykunamanta qhipa kaq. Imaynachus Manasés 1798 watata, hinaspa “tukukuypa tiemponta” reqsichirqan, chay hinallataq Zedequíasqa 1844 watapi octubre killapa 22 p’unchawninta reqsichinan, maypachachus rikuyqa “rimarinqa, manataq llullakunqachu”. Zedequías sutinqa iskay hebreo simikunamanta huñusqa sutim. Huk simiqa “Jehová” nisqam, hinaspa huñusqam Daniel qhelqapa pusaj kapítulonpi, chunka tawa versículonpi “pichasqa” nispa tikrasqa simiwan. Zedequías nisqaqa Diospa templonpa pichakuyninta niy, chaymi qallariq 1844 watapi octubre killapa 22 p’unchawninpi.
The last seven kings of Judah represent the progressive history of 1798 to October 22, 1844. Jehoiakim is the symbol of August 11, 1840, which in turn represents September 11, 2001. He is a symbol of the empowerment of the first angel’s message, and he is introduced in the first verse of Daniel chapter one. Thus, the setting and context of Daniel chapter one, is the empowerment of the first angel’s message, as represented in Revelation chapter ten. In Revelation chapter ten Christ descended with a little book in His hand that John was commanded to eat. This is why the first test in the book of Daniel has to do with eating.
Judá llaqtapa qhipa qanchis reykunaqa 1798 watamanta 1844 watapa octubre killa 22 p’unchaykama wiñaymanta wiñayman puriq historianta rikuchinku. Joacimqa 1840 watapa agosto killa 11 p’unchaypa unanchanmi, chaymantaqa 2001 watapa septiembre killa 11 p’unchayta rikuchin. Payqa ñawpaq angelpa willakuynin kallpachakusqanmanta unanchanmi, hinaspataq Danielpa ñawpaq capítulo ñawpaq versículopin riqsichisqa kachkan. Chayrayku Danielpa ñawpaq capítulo nisqapa tiyakuyninpas, contexto-ninpas, ñawpaq angelpa willakuynin kallpachakusqanmi, Apocalipsispa chunka capítulo nisqapi rikuchisqa hina. Apocalipsispa chunka capítulo nisqapi Cristoqa makinpi huch’uy libroyoq uraykamurqa, chay libruta mikhunantaq Juanman kamachisqa karqa. Chayraykun Danielpa libronpi ñawpaq pruebapas mikhuymanta kan.
We will continue these subjects in the next article.
Kay qhipa qillqapi kay yachachinakunaqa qatiqllam kashanqa.
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 3:3.
Hinaspataqmi: Runaq Churin, kay quillqakunata qosqayta wiksaiki mikhuchun, sonqo ukhuykita hunt’achun. Chaymantataq mikhurqani; simiypitaq misk’i hina kachkarqan. Ezequiel 3:3.