In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s Word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.
Apocalipsis pichqa kaq capítulopeqa, Judá ayllumanta Leónqa Cristopa churakusqan kasqanta rikuchin, paymi Diospa Siminta atipanankama sellayta hinaspa kichariyta munayninman hina atiparqan. 1989 watapi, 1863 watapi hatarikuymanta qhipaman pachak iskay chunka suqta watakuna pasasqanmanta, Judá ayllumanta Leónqa Daniel pichqa chunka suqniyuq capítuloq qhipa suqta versiculonkuna kicharirqan. Chay versiculokuna qallarin papadoq wañuchiq chakiyninwan 1798 watapi, hinaspan yaykuchin willakuyninta imaynatas papadoq chay chakiynin allinyachisqa kanqa, chaymanta aswanpas papadoq qhipa wañuchiq chakiyninkama. Chay versiculokuna qallarin maypichus tukukun, chaypi; papal Romaq taripakuyninwan.
Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”
Chay suqta versículokuna sut’inchanku papakunap atiyninpa wañuyman apaq ch’akiyta hampiyta, hinallataq imaynatas dragón, bestia, hinaspa llulla profeta nisqakunap kimsa hukllachasqan kay pachata pusanku Armagedónman, mayqinchus versículo chusku chunka phisqayniyoqpi reqsisqa kachkan “lamarkunapa chawpinpi, hinaspa sumaq santu orqopa chawpinpi” nispa.
Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.
Alfa y Omega sut’inqa Cristopa karakternta rikuchin, qallariyninwan tukukuyninta sapa kuti qhawachispa. Pachak tawa chunka tawa waranqa akllasqakunapa reforma kuyuyñinqa kimsa kaq angilpa kuyuyñinmi; chaymi tukuyninpi kaq kuyuy, qallariyninwan ñawpaqmantapacha unanchasqa karqan, chay qallariyninqa huk ñiqin kaq iskay ñiqin kaq angilkunapa Millerita kuyuyñin karqan. Millerita kuyuyqa tukuy pacha tukukuynin tiempope 1798 watapi qallarin, chaypim Daniel chunka hukniyuq qillqapa qhepa soqta versikulunkuna qallarin; hinaspataq chay kuyuyqa juicio kichakusqanpi tukukun, 22 de octubre de 1844 watapi. Pachak tawa chunka tawa waranqa akllasqakunapa kuyuyñinqa Estados Unidos llaqtapi domingo kamachiypi tukukun.
At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.
Tukukuynin pacha tukukuypi 1989 watapi, Judá ayllumanta Leónqa Daniel chunka hukniyuq qillqapa qhipa suqta versokunata kicharirqan; chay tukukuyninpiña, domingo kamachiy manaraq hamuchkaptin, payqa Daniel chunka hukniyuq qillqapa tawa chunka versopa pakasqa historianta kicharin. Hermana Whitepa rimariyninqa mayqin Danielpa rakiy kicharisqa kasqanmanta parlashan, chaymi 1989 watapi qallarirqa kichariy, hinaspa 2023 watapa julio killapi qallarirqan chay huk kichariytapas.
“The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .
“Sellasqa karqan mana Apocalipsis librochu, aswanmi Danielpa profecíanmanta chay t’aqa, qhepa p’unchaykunaman hina rikuchisqanmanta. Qhelqasqa ninqa: ‘Qanri, Daniel, simikunata wisq’ay, librutapas sellay tukukuy p’unchaykama; achkaqmi kayman chayman purinqaku, yachaypas yapakunqa’ (Daniel 12:4). Libro kicharisqa kaptinmi willakuq rimay rurasqa karqan: ‘Pacha manañam aswan kanqachu.’ (Qhaway Apocalipsis 10:6.) Danielpa libronqa kunanqa mana sellasqañachu, Cristoq Juantaqman qosqan revelacionnintaqmi hamunan kay pachapi llapa tiyaqkunaman. Yachay yapakusqanwanmi huk llaqta wakichisqa kanan qhepa p’unchaykunapi sayarinanpaq. . . .”
“In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.
“Ñawpaq angelpa willakuyninpi runakuna qayasqa kanku Diosta yupaychanankupaq, kamachiqninchikta, paymi kay pachata ruwaran chaypi llapa ima kaqkunatawan. Paykunaqa Papapa kamasqan huk institusyunman yupaychasqanku, Jehovápa kamachisqanta mana valiqta ruranku, ichaqa kay yachachikuymanta aswan hatun yachaymi kanqa.” Selected Messages, libro 2, 105, 106.
The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.
Danielpa qillqasqan libropa qhepa p’unchaykunaman 1989 watapi tupan qhapaqninqa chunka hukniyuq t’aqapa qhepa soqtayuq versículonkuna karqan, hinaspa pachak tawa chunka tawa waranqa runakunapa kuyukuynin kuyukuyninkupa tukukuyninman chayaptin, Danielpa qillqasqan libromanta kichasqa kaq rakhuqa versículo tawa chunkaq pakasqa historiannim, chaymi 1989 watapa historianta Estados Unidospi domingo p’unchay kamachikuykama rikuchin. Versículo tawa chunkaq pakasqa historianninqa pachak tawa chunka tawa waranqa runakunapa historiannim. Sapa profetapas chay pachaqmanta testimoniota qun.
In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.
Kay pasajepi, yachaypa yapakuynin, “qhipa p’unchaykunapi sayanankupaq huk llaqtata wakichinapaq,” sut’ita rikuchin 1989 watapi qhipa soqta versokunapa paskasqa kayninta; hinaspataq kutimanta rikuchin versículo cuarentapa pakasqa historianta paskasqa kayninta. Iskay historiakunapim saminchasqa qhelqay reqsichin papal atiyninmanta chaymanta domingo p’unchay kamachiy mantapas yachaypa yapakuynin kananpaq. Pachak tawka tawa chunka tawa waranqa runakunapa kuyuyñinpa qallariyninpipas tukukuyninpipas, yachaypa yapakuynin kimsa pata pruebakuy ruwanata paqarichin, imaynatachus Danielpa chunka iskayniyuq kapitulu pi rikuchisqa hinata.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Hinaspanmi: “Riy, Daniel; kay simikuna wichqasqa, selloswan wisq’asqa kachkan pacha tukukuynin kama. Achka runakunan chuyachasqa kanqaku, yuracchasqa kanqaku, pruebaypi churaska kanqaku; ichaqa mana allin runakunaqa mana allinta ruwaspa kawsanqaku; mana mayqen mana allin runapas entiendenqachu; ichaqa yachaqkunaqa entiendenqaku.” Daniel 12:9, 10.
As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a Divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.
Tukuy santu allinchay kuyuchinakuna hina, Danielpa “limpiasqa, yuraqyachisqa, hinaspa suyasqa” nisqanwan rikuchisqan kimsa puriykunaqa huk Diosmanta símbolopa uraykayninpa señalninta rikuchin, chaymanta qhipaman pantasqa willakuyta pruebay, chaymanta huk kimsakaq litmus pruebayta qatichin, mayqinpi iskay clasekunaq kasqanta rikhurichin, chaykunata wiñachisqanman hina, sellomanta qispisqa yachay yapakuyninta chaskisqankumanta utaq rechazasqankumanta. Pachak tawa chunka tawayoq waranqa runakunaq kuyuchininkuq qallariyninwan, chay kimsa puriykunaqa karqan 11 septiembre 2001 watapi, chaymanta 18 julio 2020 watapi, hinaspa Domingo kamachiy. Chay kikillan kuyuchinapa tukukuyninpiqa, chay kimsa puriykunaqa kanku julio 2023 watapi, Chawpi Tutapa Qapariynin willakuypa chayamunqan, hinaspa Domingo kamachiy.
The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.
Willkay Diospa llaqtanta sayanankupaq waqaychan chay willakuy, 2023 watapi julio killapi kichasqa kasqanqa, achka siq’ikuna profetikuq chiqaq-kaymanta hap’in, chay siq’ikunawan kuskaqa kachkan Ezequielpa wañusqa ch’aki tullunkuna, kimsa chunka qanchisniyuq capitulopi. Ezequielqa iskay willakuykunata qhawarichin. Ñawpaq kaq willakuyqa tullukunata kutichimun huñunakunankupaq, ichaqa manam iskay kaq willakuykamaqa Israelqa chakinkunapi sayarirqanchu atiyniyuq hatun ejército hina. Apocalipsispa chunka hukniyuq capitulonpi iskay testigokunaqa sayarirqanku Santo Espírituwan hunt’asqa kaspa.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Kimsa p’unchay huk kuska qhipamanqa, Diosmanta kawsaypa Espíritu paykunaman yaykurqan, chaymanta chakinkupi sayarirqanku; hinaspa hatun manchakuy paykunata rikkuqkunaman urmaykurqan. Apocalipsis 11:11.
Ezekiel teaches the same truth.
Ezequielqa yachachin chay kikin chiqaqta.
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 2:1, 2.
Hinaspan nisqawan: Runa Churi, chakiykikunapi sayariy, qanwan rimasaq. Pay rimaptiymi Espíritu noqaman haykurqan, chakiykunapitaq sayarichirqan, hinaqtinmi noqawan rimashaqta uyariirqani. Ezequiel 2:1, 2.
When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”
Hermana White nisqaqa “yachaypa yapakusqanwan huk llaqta qhepa p’unchaykunapi sayarinanpaq wakichisqa kanan” nispa rimaptin, chay yachaypa yapakusqanqa chunka sipaskunamanta yuyaychasqapi “aceite” nisqawan reqsichisqa kachkan, hinaspa chay “aceite” nisqaqa “Diospa Espiritunpa willakuyninkunata” sut’inchan, chaymantaq “Espíritu Santo” nisqatapas, hinallataq “carácter” nisqatapas.
Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.
2023 watapi julio killamanta qaylla hamuq domingo kamachikama, yachayqa yapaykachasqa kan, chaymi Diospa llaqtanta kawsarichin, paykunataq sayarinku. Sayarinku, chay tiempopi kicharisqa willakuypa “aceite” nisqanta apasqankuta rikuchispa. Sayarinku may p’unchawchus Santo Espírituta vasonkupi uqllarinku chaypachaqa, hinaspataq sayarinku may p’unchawchus Diospa sellonpaq wakichisqa carácterniyoq kanku chaypachaqa.
The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.
Ñawpaq pruebay puriyqa, 2023 watapi julio killapi qallarisqa, chaymanta qatiq tiempowan qatirqan, maypichus chay akllasqa runakuna aceiteta chaskinankupaq otaq rechazanankupaq saqisqa kanku. Chaskiqkunaqa sellasqa kanku, hinaspataq utqay hamuq domingo p’unchay kamachiypi huk unancha hina hoqarisqa kanku. Aceiteta rechazaqkunaqa kallpayoq pantayta chaskinku.
Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.
Chay akllasqa runakunaqa 2023 watapi julio killapi espiritual puñuymanta rikch’arichisqa karqanku, chaymantaq sapaqninpa kamachikuyninpa tukukuyninman manaraq chayaykuspa qhipa pruebaykuy ruwaywan uyanchasqa karqanku. Chay pruebaykuy ruwayqa profetico pruebaykuypa contexto-ninpi churakusqa karqa, bestiapa lantinta rurasqanwan tupaqchasqa, chay pachallapitaq kikin akllasqa runakuna kawsayman kutimunankupaq, ukhunpi Cristopa lantinta ruwanankupaqpas. Chay profetico estructura maypichus chay pruebaykuy hunt’akunanqa 1989 watamanta domingo kamachikuykama ñawpaq willakusqa historiami. Chay akllasqa runakunapa mana rikch’ariy atisqankurayku Señorqa herejía-kunata yaykunanpaq saqerqa.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.
“Diosqa llaqtanta rikch’achinqa; wak mediokuna mana allin rurayta atipaptinqa, qhapaq yachachiykunam paykunapura yaykunqa, paykunata suysunanpaq, trigo-manta q’itita t’aqananpaq. Señorqa tukuy siminta creenqakunata waqyan puñuymanta rikch’arinankupaq. Ancha chanin k’anchaymi hamusqa, kay pacha tiempopaq hinallataq allin. Chayqa Bibliaq cheqaq yachachikuyninmi, ñawpaqninchikpiña kashaq peligrokunata qhawachispa. Kay k’anchayqa pusawanchikmanmi qhelqakunaq allinta yachayman ch’aman kuska qhawaymanpas, hinallataq hap’iqasqanchik yachachikuykunata ancha chiqap qhawariymanpas. Diosqa munanmi cheqaq kaypa tukuy imayna rikch’ayninkuna, tukuy sayayninkunapas, mañakuywan ayunaywan ima, sunqunchikwan mana sayk’uspa sumaqta mask’asqa kananpaq.” Testimonios, volumen 5, 708.
All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and He allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”
Llapa profetakunaqa qhipa p’unchaykunamanta rimanku; chayrayku kay qhipa p’unchaykunapi, 2023 wata Julio killapi, Señorqa llaqtanta “rikch’ariychiyta” munarqa, ichaqa chay llamk’ayninkunaqa mana allinman chayarqachu, hinaspanqa Advento historiapi Romaq huk símbolomanta ñawpaq kaq ch’aqwayta kutichimunanpaq saqerqa, tukuypa qayllayamusqanmanta huk willakuy hina. Chayta ruwarqa, “chanin k’anchay” “hamusqa”, “kay pachaqqa allin kaq” kaptinpas. Chay k’anchayqa, 2023 wata Julio killapi chayamuq, “Bibliaq cheqaq kayninmi, ñawpaqninchikpi kashaq hatun peligrokunata rikuchispa.” Chay k’anchayqa pusawanchik karqan “Qellqakunata sinchi kallpawan yachayman, hinaspa jap’isqanchik sayayninchikkunata ancha allinta qhawayman.”
The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.
Chunka ñisqa versopa pakasqa historianninta rikuchin Daniel chunka hukniyuq qillqapa chunka versomanta pichqa chunka versokama, imaraykuchus Alfa hinallataq Omega Danielpa qhepa profecianninta tukukuyninwan, qallariynintawan, sut’inchasqaku. 2020 watapi julio killapa chunka pusaqniyuq p’unchaypi llakikuy manaraq chayamuchkaptin, Satanásqa chunka versomanta pichqa chunka versokama pantayta yaykuchirqan, yachaspanmi chay qillqapa qallariyninqa qhepa kaqnin sut’inchanapaq llave kasqanta. Chaymantataq chunka tawa versopi kasqa ñawpaq controversiata yaykuchirqan.
“There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.
“Manam hatun engañaqa ima mana manchachinchu chaymanta aswanqa ñuqanchik paypa llullana maquinankunata reqsisqanchikmanta.” The Great Controversy, 516.
It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.
Satanáspa chinkachiyta munasqan yuyaychakuykunawan chay versículokunapa niyninta hinaspa imapaq kasqanta pantachiyta munasqanmantam sut’in rikuchikun, chaykunaqa kunan pachapi pachaq tawa chunka tawa waranqa ukhupi kaypaq akllasqa runakunata suysuchispa t’aqwisqayta ruwachkan chay pruebaypa ancha importante parten kasqanta. Panay Whiteqa kallpanchan, Daniel chunka hukniyuqpi rikuchisqa historiata, pacha tukuypa ñawpaqninpi 1798 watakama hunt’asqa kasqanta, qhepa suqta versículokunapim yapamanta kutichisqa kasqanta.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Manam tiempo-ta mana chinkachinanchikchu. Sasachakuy p’unchawkuna ñawpaqninchikpi kachkan. Kay pacha maqanakuypa espiritunwan kuyuchisqa kachkan. Mana unaymanta, profeciakunapi rimarisqa sasachakuy rikch’akuykuna pasananpaqmi kachkan. Daniel qelqapi chunka hukniyuq kaqmanta profecía nisqaqa hunt’asqa kanmanña tukukuyninman qayllaykuspa. Achka historiakunam kay profecía hunt’akunanpaq pasasqanmanta, kutin yapamanta pasaq ripunqa.” Manuscript Releases, número 13, 394.
I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.
Ñuqaqa rimani sut’iqta hina, chay capítuloq hukmanta kinsa chunka isqunniyuq versokuna kama rikuchisqa tukuy historiataqa kutimanta qhepallan soqta versokunapi willakusqanta. Hinallataq rimani, qhipa p’unchaykunapa historianta—chayqa 1844 watapa octubre killapa 22 p’unchayninpi qallarisqa juicioq tukukuyninpa historianninqa—iskay hatun profético pacha-kunakunawan rikuchisqasqa kasqanta. Ñawpaq pachaqa Diospa wasinpa hawanpi hunt’asqa juicioyta rikuchin; chaymanta qhepatataq huk pacha hamun, maypichus Diospa wasinmanta hawapi kaqkunapaq juicio hunt’asqa kachkan. Ñawpaq pachaqa 1989 watapi qallarin, hinaspataq Estados Unidos suyupi domingo kamachikuyman chayanankama tukukun; chaymi qatiqninpi iskay ñiqin pachaq qallariyninta señalan, chay pachaqa Miguel sayariyninkama, runapa probaciónninta wisq’anankama tukukun. Verso cuarentapa pakasqa historiañataq 1989 watapipuni qallarin, hinaspataq verso cuarenta y unonpi tukukun, chayqa Estados Unidos suyupi domingo kamachikuymi.
That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.
Chayqaqa kikin historiami kay kikin capítuloq chunka versículomanta pichqa chunka pichqayuqkama nisqawan. Chay historiataqa Millerita sutiyuqkunapa historiwan tinkuchinmi, pacha tukukuy manta 1798 watapi qallarisqamanta, juicio 1844 wata, octubre killapa 22 p’unchawninpi qallarisqankama. Chay ishkay historiakunaqa chay profético historiwan parallelopi purin, Cristopa naceyninmanta qallarispa cruzpi tukukuqkama.
The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.
1989 watapi qallarisqa historiapiqa kanmi pruebaypi kasqa pacha, 11 septiembre 2001 p’unchawmanta qallarisqa, hina hina rikuchisqa 11 agosto 1840 p’unchawmanta qallarisqa pruebaypi kasqa pachawan, hinallataq Cristopa bautizakusqanmantapacha qallarisqa pruebaypi kasqa pachawanpas. Bestiapa imágenninpa ruwakusqanqa achka profetiku historiakunawanmi rikuchisqa karqa. Chay kikillan pacha tiempomanta huk rikuchikuyninqa pachaq tawa chunka tawa waranqa runakunapa sellakusqan pacha, 11 septiembre 2001 p’unchawmanta qallarisqa, tukukunataq manaña unaymanta hamuq domingo kamachiypi. Versículo cuarentapa pakasqa historiantaqa octubre 22, 1844 p’unchawmanta 1863 watapi hatarikuq mana kasukuykama historiapa liniannintawanpas tinkuchiyta atiswanmi.
October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.
1844 watapi 22 ñiqin p’unchaymi kinsa kaq angelpa chayamunanta señalarkaq. Ima profético angelpa chayamunampaq hinallataq, payqa huk willakuyta apamurqa, mayqinta mikhunankupaq kasqa, ichaqa mana chayhinachu kananpaq; chayraykutaq Filadelfia suyupi Millerismoqa Laodicea suyupi Millerismoman tukurqa, 1863 watamanta ñawpaqtaña, imaynan formalmente “Seventh-day Adventist” sutita hap’ispanku hinaspa kunankamaq pacha mana kasukuy chunkaq puriy pampapi puriyta qallarisqankukama. 1844 watamanta 1863 watakama historiaraqmi rikuchin pachak tawa chunka tawa waranqa runakunamanta huknin kayman waqyakuypi mana chaskiqkunata. Paykunam Danielpa chunka iskayniyuq capítulo nisqapi mana allin runakuna, Jeremiaspa asamblea de burladores nisqan, Juanpa sinagoga de Satanás nisqan, hinallataq Mateopa vírgenes insensatas nisqankunam.
The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.
Cristopaq “Daniel profeta rimarisqan ch’usaqyachiq millay llaqtachikuy” nisqanwan rikuchisqa willakuq willakuyqa, qhipaman hamunqa chinkachiywan chaymanta ch’eqechisqa kananpaq ñawpaqmantaraq ayqekuyta willakun. Wata 66 d.C. nisqapi, romano general Cestioqa chay willakuyta hunt’achirqan pagan Roma pacha cristianokunapaq. Ñawpaq siglo pi apostol Pabloqa chaylla willakuyta qillqarqan chay cristianokunapaq, paykuna papal Roma pachapi ñak’arinqaku. Sábado p’unchawta waqaychaqkuna llaqtakunamanta lluqsispa chakra lawpi tiyakunankupaq willakuyqa 1888 watapi hamurqan, chayllataq Blair Bill nisqawan kuska watapi, Domingo p’unchawta Naciónpa Samay P’unchawnin hina sayachiyta qallariynin ñawpaq kaq. Blair Bill nisqa karqan ayqekunapaq willakuy, Cristopa Danielpa ch’usaqyachiq millay llaqtachikuy nisqanman hina hunt’akusqapi.
As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.
Imaynanmi Cestio wan 66 d.C. watapi karqa, hinallataq Blair Bill nisqapas Diospa providencianwan qechusqa karqa. 1888 wataqa 2001 watapi setiembre 11 p’unchayta rikch’achin, Sister Whiteqa iskaynin willakuykunapipas Apocalipsis chunka pusaqniyuq kapitulomanta angelpa uraykuynta señalanmi. Qhepa p’unchaykunapi llaqtakunamanta ayqekuypaq willakuyqa 2001 watapi setiembre 11 p’unchaymanta kallpachakusqa karqa. Chayrayku, 1888 watapi Blair Bill nisqaqa 2001 watapi Patriot Act nisqata rikch’achirqan. 2001 watapi setiembre 11 p’unchaypi uraykamusqa angelqa Apocalipsis chunka pusaqniyuq kapitulopa ñawpaq kimsa versículonkunapi qhepa amonestación willakuyninta willakun, chay qhepa amonestación willakuymi kinsa kaq angelpa willakuyninpas, ichaqa chunka tawañiyuq kapitulongpi kinsa kaq angelwan sut’ichasqa willakuyqa mana kikin chiqaq rimaykunañachu chunka pusaqniyuq kapitulongpi kaqwanqa. Sapan siq’ipi siq’i hina, paykunaqa kikin amonestación willakuymi kanku.
The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s Word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.
Profeta Danielpa nisqan ch’usaqyachiq millay kaqmi Cristospa qusqan señalkarqan, maypachachus Paypa llaqtan ayqekunanpaq, waqaychasqa kananpaq reqsisqa kananpaq. Kayqa huk willakuykama waqyaymi, chayraykutaq qhipa waqyay willakuy kanan, ichaqa huk simikunawan rimarisqa, mana Apocalipsispa chunka tawañiqin kapítulopi hinaspa chunka pusaqñiqin kapítulopi rikuchisqa willakuyhinachu. Jeremías chunka pichqañiqin kapítulopa chunka soqtañiqin versículomanta qallariq historiataq, chaylla profético pacha, waqyaywan pruebayuq willakuy pacha kasqanmi. Qallarin Diospa Siminta Jeremías mikhuptin, chayqa pasan ángel uraykamuspa, hinallataq hatun wasi sayaqkuna Nueva York llaqtapi urmaptin.
When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.
Jeremías rimarispa nin: “Simiynikikuna tarisqa karqan, hinaspan mikurqani; simiynikitaq sonqoypaq kusikuy karqan, anchata kusichiwan,” nisqapi, payqa Danielpa ñawpaq kaq prueban mikhunamanta ñawpaq capítulopi rikuchin, hinallataq Juanpas Apocalipsispa chunka kaq capítulopi angelpa makinmanta librota hap’ispa mikhusqanta. Willakuypa mikhuyqa qallarin huk angel chayamuspam, angel chayamupinqa huk prueba profecía kichasqa kan. Angel chayamupinqa ñawpaq prueba pacha qallarin, iskay kaq prueba pacha qallarinankama, chaymanta Michael sayariqtin, iskay kaq prueba pacha tukukun.
When the angel arrives, the latter rain begins to fall.
Ángel chay chayamunan pacha, qhepa para qallarin urmayta.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Qhepa paraqa tamyayqa Diospa llaqtanman uraykunanmi. Huk atiyniyuq angelyaqa hanaq pachatamanta uraykamunan, hinallataq llapa kay pachapas paypa k’anchayninwan k’anchasqa kanan.” Review and Herald, April 21, 1891.
The latter rain is received by those who walk in Jeremiah’s old paths.
Qhipa para tamyqa chaskisqa kanku, Jeremiaspa ñawpaq ñankunapi puriqkuna.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Kaymi nin Señor: Ñankunapi sayariychik, qhawariychik, ñawpaq ñankunamanta tapukuychik, maypichus allin ñan kashan; chaypi puriychik, hinaptinqa almaykichikpaq samayta tarinkichik. Ichaqa paykuna nirqanku: Manam chaypi purisunchu. Hinallataq qankunaman ricchakuqkunata churani, nispa: Wiyaychik waqra waqaychaypa uyariyninta. Ichaqa paykuna nirqanku: Manam uyarisunchu. Jeremías 6:16, 17.
The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.
“trompeta” nisqanta “qhawariqkuna” waqyachisqankuqa Laodiceaman willakuymi, chayta Joneswan Waggonerwan 1888 watapi qhawarichirqanku.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Sinchita qapariy, ama waqaych’aychu; kunkaykita waqra hina hoqarispa, llaqtayman huchankuta rikuchiy, Jacobpa wasinmanpas huchankunata. Isaías 58:1.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.
11 punchaw, sitimri killapi, 2001 watapi, pachak tawa chunka tawa waranqa runakunapa sellasqa kaynin qallarikurqan. Huk waqyay willakuy Laodiceaman willasqa karqan.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“A. T. Jones, E. J. Waggoner ima ñuqanchisman qusqanku willakuyqa Laodicea iglesiaman Diospa willakuyninmi, hinaspa ay ayk’aqmanpas chayamuchun, pichus cheqaq kaqta creen nispa rimanku, ichaqa hukkunaman mana qhawachinku Diosmanta qusqan k’anchay rayokunata.” The 1888 Materials, 1053.
The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.
Laodiceaman qillqaska yuyachiyqa Jeremiaspa rikch’akuqkuna waqrachakunkupa waqyasqanmi, ichaqa Laodicea sutiyuq Qanchis Punchaw Samanakuy Adventista iglesiaqa mana uyariyta munanchu. Chayqa sut’iy yuyachiymi llaqtakunamanta ayqekuspa chakra allpaman ripunapaq, qayna punchawkunaq hamuq Domingo kamachiy ñawpaqman.
What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.
Kay hina nisqayqa kay imaymana proféticop ñanninkunamanta, qamkunaq yuyaychanaykita kuyuchiyta munaspa, chaywan qamkuna cheqaqtapuni suyaychaspa allinta pruebaychispaqmi, imataq qillqayta qallarisqayta. Ichaqa, bestiapa imagenninman chaymanta bestiapa imagenninmanta aswan ancha umuhinapaq kaqninqa kaymi: qhipa p’unchaykunapi iskay ruwasqa kanku bestiapa imagenninmanta chaymanta bestiapa imagenninman. Ñawpaq kaqqa, Estados Unidos llaqtapi; chaymanta qhepamanqa, kay pachapi nacionkunapi.
There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.
Manam allin yuyaywan kay Romaq lantanpa profetiko pruebanpi purinanchikpaq, wakin profetiko kaqninchikkunaqa animalpa lantanman hinallataq animalmanta nisqawan tinkisqaqa chiqapta churakunanchikmi. Animalpa lantanpa prueba pacha-mantapas iskay kaq ancha importante kaqmi (askha testigokunawan rikuchiy atisqa): pachak tawa chunka tawa waranqa runakunapa sellasqa kayninqa Estados Unidos llaqtapi animalpa lantanpa prueba pacha ukhupinmi pasakusun; hinallataq kay pachallapi, mundo nacionkuna ukhupi animalpa lantanpa prueba pacha kaptinmi, chay domingo kamachiy pacha (321wan rikuchisqa) Babilonia ukhupiraq kaq Diospa huk wawan-kunaqa redilman huñusqa kanku.
The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.
Uywaq animalpa rikchayninqa iskay sut’i, hukninwan huknin t’inkisqa waturikuy pacha-kunata sut’ichin; chay iskay waturikuy pacha-kunaqa hinallataq Apocalipsis qanchis kaq capítulo-pi pachak tawa chunka tawa waranqa runakunaq qhipa tantanakusqanta rikuchin, chaymanta qipanmanmi chaylla capítulo-pi hatun achka runa.
At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation kneels to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.
Domingo p’unchay kamachikuypi Estados Unidos suyuqa Apocalipsis qillqap 13 ñiqin kapitulupi, chunka hukniyuq versículopi sut’inchasqa hina, dragón hina rimarin. Chaymanta lloqsispa tukuy kay pachapi nacionkunata llullachin, chay nacionkunaman nispa paykunapas uywaqman huk mundial imagenta ruraykuchun, imaynan Estados Unidos suyupas chayta rurarqan hina. Domingo p’unchay kamachikuywan qallariq pacha, 321 watapi Constantinoq domingo p’unchay kamachikuyninwan rikuchisqa, tukukun p’unchaypi qhipa nacion papaq Roma llaqtanman qonqorikuykuptin, maypichus 538 watapi domingo p’unchay kamachikuy rikuchisqa kashan; imaraykuchus 13 ñiqin kapitulupi Estados Unidos suyuqa atiyniyuqmi uywaqpa imagenta kawsayman apamunanpaq hinaspa rimachinanpaq. Chay pacha 321 watapi domingo p’unchay kamachikuywan qallarin hinaspa 538 watapi domingo p’unchay kamachikuywan tukukun.
In 2001 the government of the United States “spoke” the Patriot Act into law.
2001 watapi Estados Unidos suyupi kamachiqninqa “rimarqan” Patriot Act nisqa kamachiman.
We will continue this study in the next article.
Kay yachayta qatiqpas ñawpaq qillqapi qatiqllaña rurasun.