As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Pakachasqa historiata yachayta qallarispa, iskayninmanta yuyaychaykusun, ukhupi churasqa hinaspa hawapi churasqa willakuy rikuchiq llinqikunata, kunanqa entiendisqaña kashaqta, chay historiwan tupaqchasqa, pacha tukukuymanta qallarispan, chusku chunka versículopi, chaymanta pasaq Domingo kamachikuykama, chusku chunka hukniyuq versículopi. Chay willakuy rikuchiq historiaq ukhupi llinqin señalasqa kachkan Apocalipsis qillqapi, chunka hukniyuq kapítulopi, chunka hukniyuq versículopi. Hawapi llinqinqa señalasqa kachkan Daniel qillqapi, chunka hukniyuq kapítulopi, chunka hukniyuq versículopi. Daniel chunka hukniyuqpa hawapi llinqin — chunka hukniyuq versículo — historiapi chayamurqan 2014 watapi, hinaspa Apocalipsis chunka hukniyuqpa ukhupi llinqin — chunka hukniyuq versículo — historiapi chayamurqan 2023 watayoq diciembre killapa 31 p’unchayninpi. Hawapi llinqinqa sut’inchan allpa animalpa Republicano waqranta, hinaspa ukhupi llinqinqa sut’inchan allpa animalpa Protestante waqranta.

The United States

Estados Unidos de América

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Apocalipsis libromqa huk hatun naciónllatam qhipa p’unchaykunapaq aswanta reqsichin. Chay naciónqa allpa uywataqmi, llapa kay pachata kamachin papal lamar uywata yupaychanankupaq. Apocalipsis libromqa huk hatun nación, chunka nacionkunamanta huk huñunakuy, hinallataq huk llulla iglesiata reqsichin. Chay naciónqa Estados Unidos nismim, chunka kimsayuq kapitulumanta allpa uywa; chay llulla iglesiaqa chunka kimsayuq kapitulumanta lamar uywam; biblia chunka reykunamanta mana allin huñunakuyqa Naciones Unidas nismim. Chay kimsa atiykuna, Apocalipsis chunka soqtayuqpi dragón, uywa, llulla profeta hina rikuchisqa, kay pachata Armagedónman pusanku.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

Sapaqninpas reqsichisqa kanku Daniel chunka hukniyuq qillqapi, tawa chunka manta pichqa chunka pichqayuq versokunapi, maypichus llulla iglesiqa tukukuyninman chayan iskay lamar qochakunapa chawpinpi hinallataq sumaq hatun santu urqupa qayllanpi, pichqa chunka pichqayuq versopi, chayqa allpapa kayninman hina tinkun Apocalipsispa Armagedón nisqanwan. Tawa chunka versoqa qallarin 1798 watapi, maypichus lamar qochapa animalnin, chaymi llulla iglesiaqa, wañuchiq ch’akiyta chaskirqan; chay pasajetaq tukukun kawsarichisqa chay lamar qochapa animalninwan, paymi Apocalipsis chunka qanchisniyuqpi warmi wayq’u, iskay kuti wañuspa; chay hinataq pasajeta tukuchin maypichus qallarisqanman kikinta kutichispa. Hatun llaqtam, Apocalipsispipas Danielpiwan, Estados Unidos nisqa, Apocalipsis chunka kimsayuqpa pacha animalnin, hatarikuypa capitulonpi. Pacha animalqa Apocalipsis chunka suqtayuqpi llulla profetapas kashan, hinaspa Daniel chunka hukniyuqpa tawa chunka versopiqa, paymi carretakuna, barcos hinaspa caballopi puriq runakuna.

Half Truths are No Truth at All

Kuskan kuskalla cheqaqa mana cheqaqachu atipanchu

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

Qhipa p’unchaykunapi Danielpa hinaspa Apocalipsispa ishkayninpi rimakusqa llaqtam Estados Unidos nisqaqa, hinaspa Daniel qillqapa chunka hukniyuq kapitulunqa qallarin chay llaqtapa qhipa umalliqninta sut’inchaspa. Kay chiqaqqa Bibliapi sayasqa chiqaqmi, ichaqa Laodicea nisqapi kaq Séptimo Día Adventistakunaqa huk kuska-chiqaqpa qhepanpi pakakuspa chayta qhesachkanku. Chay kuska-chiqaq, kay yachaypi paykuna pakakunankupaq hap’ipakusqanku, kaymi: Revelación chunka kimsayuqpi kaq allpa uywa Estados Unidos kasqanta, hinaspa chunka soqta kapitulupi kaq llulla profeta hinallataq Estados Unidos kasqanta paykuna qawanku; ichaqa mana munankuchu qhawayta Donald Trump qhipa p’unchaykunapi bíblica profecíapa huk hatun yuyaynin kasqanta. Diosqa hayk’aqpas mana tikranchu, hinaspa Egiptowan rimanakusqanpiqa Faraónmi profética historiapa huk hatun yuyaynin karqa; chaymantataq Babiloniawanqa Nabucodonosor hinaspa Belsasar sutichasqa kanku. Ciro sutichasqa karqa. Darío sutichasqa karqa. Bibliaqa sut’itaqmi allpa uywapa qhipa kamachiqninta reqsichin, hinaspa manam yanqa rimaychu. Adventismoqa yachanmi pichus Estados Unidos kasqanta p’unchay qhipa profecíapi; ichaqa mana qhawayta atinchu Diosqa sapa profética escenariopi llaqtatapas umalliqnintapas rimarisqanta, hinaspa llapa chay ñawpaq sagrado historiakuna qhipa p’unchaykunata rikuchisqankuta.

Trump in the Final Vision

Qhipa Rikch’ayninpi Trompeta

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trumpqa Danielpa qhepa qhawariyninpi ñawpaq sut’inchasqa runam; chay qhawariyqa llapa profetapa qhawariyninkunapa tukukuyninmi, mana Danielpa qillqanllapichu, aswanpas tukuy Bibliapi.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Diospa Siminpi profecía historiapa qhipa rikuypa temaqa Donald Trumpmi. Paymi chay unanchaq, pakasqa historiapa qhipa p’unchaykunapa hawa profecíaq takiyninkunata, tawa chunka versículopi nisqapa puriyninkunata reqsichiq. Hinallataq paymi chay t’inkisqa, pachak tawa chunka tawayoq waranqapa ukhupi siq’inta reqsichiq, sayarichiqpas. Chay pachak tawa chunka tawayoq waranqaqa Protestante waqrami, Apocalipsis chunka kimsayuqpa allpa animalninqa patapi; Donald Trump-taq kikin animalpa Republicano waqranmi. Chay animalqa Estados Unidos nisqa suyupa Constituciónninqa, constituciónman hina republicano gobiernonwan rikuchisqa; qallariyninpi iskay waqrakuna chawpipi rakiyta churarqa, ichaqa tukukuyninpi chay waqrakunata hukchaykuspa, papaq lamar qochapi animalninpa imagenman tukuchin.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Pani Whiteqa kutin kutinmi Daniel qhelqapi kinsa kaq capitulopi qori rurasqa estatuata qhepa p’unchaykunapi domingo kamachiywan tupachin; chayrayku, ¿pitaq Nabucodonosorqa rikuchin? Adventismomanta yachachisunki Estados Unidos kasqanta, Apocalipsis libroq chunka kinsayuq capitulopi allpa animalninta, chaymi kikillanta ninqa Babilonia kasqanta Sadrac-ta, Mesac-ta, Abed-nego-ta nina ukhuman wisq’achiq. Nabucodonosortan Bibliaga reqsisichin domingo kamachiy pachapi chaymanta masikunapaq huchayuq kasqanta; chayqa, ¿pitaq Nabucodonosorqa, mana chay p’unchaykuna qayllamanta hamuq domingo kamachiy chayamunan pacha kamachiq presidentechu kaptinqa?

Three

Kimsa

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Danielpa qhipa rikchaynin, mayqin Hiddekel Mayu rikchaymanta kan, kimsa capítulo nisqaman t’aqasqa kashan; sapa hukninmi Revelación chunka tawañiyuqpi kimsa angelkunapa imayna kayninkunawan tupachkan. Chay kimsa capítulo nisqakuna ñawpaq, iskayñiqin, kinsañiqin angelkunatam qhawachin, ichaqa Danielpa qhipa willakuynintapas qhawachillantaq. Ñawpaq willakuynin capítulo hukniyuqpi kashaqpas Revelación chunka tawañiyuqpi kimsa angelkunatam qhawachin; chay hinapin Alpha Omegaq firmanninta capítulo hukman, hinallataq Hiddekel Mayu rikchaymanpas churakuchkan.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Danielpa qhipa rikchayninqa churakun hebreo simipi “cheqaq kay” nisqapa qallariyninman hina, chay simita ruwan hebreo alfabetopa ñawpaq, chunka kimsayoq kaq, hinallataq qhipa, iskay chunka iskayniyoq kaq killakuna. Chunkayuq t’aqapiqa Daniel sut’inchakun profecíata yachaq hina; payqa huk Laodicea runamanta huk Filadelfia runaman tukuchisqa kachkan iskay chunka iskayniyoq p’unchaypi. Chaymanta Danielqa kallpachasqa kachkan mana sellasqa yachay mirayninta unanchaspa chunkayuq iskayniyoq t’aqapi rikuchisqata hamut’anampaq. Rikchaypa ñawpaq t’aqanpas qhipa t’aqanpas Danielta reqsichin pachak tawa chunka tawayoq waranqa runakunapa unanchaqnin hina, paykunaqa cheqaq profecía yachaqkuna kanku.

“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

“Imayna kaqtapas runaq yachaypi ñawpaqman puriynin kanman chayqa, ama huk ratullapas yuyachunchu aswan achka k’anchayta tariypaq qelqasqa Qelqakunata sumaqta, mana sayk’uspa mask’anapaq mana necesitakunchu nispa. Ñuqanchik llaqta hina, sapaqninchikmanta willasqa kanchik profeciakunata yachaqkuna kananpaq.” Testimonios, tomo 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Qallariq sapaqninmi Hiddekel mayu rikuchisqapa kaqlla cheqaqkunata reqsichin, hinallataq Hiddekel mayu rikuchisqapa ñawpaq sapaqninmi kinsa kaq, qhipa kaq sapaqninwan kaqlla cheqaqta reqsichin. Daniel qillqaqa Alpha hinallataq Omega sut’inta apamun, imaraykuchus ñawpaq sapaqninmi wiñay evangeliopa kinsa patayuq pruebaynin ruwayta reqsichin, chay hinallataq chunka iskayniyuq sapaqninpas. Chaymantataq, Danielpa qhipa rikuchisqanta ruwachiq kinsa sapaqkunapa ukhupin, ñawpaq sapaqninmi alpha, kinsa kaq sapaqninmi omega. Kayqa tupachkan Danielpa ñawpaq pruebanwan, ima mikuyta mikhunanmanta, hinallataq kinsa watakuna qhipaman Nabucodonosorpa taripakusqan qhipa, tukukuq pruebanwan. Danielpa ñawpaq sapaqninpi alpha pruebaqa Bibliata yachaymanta rurana ñanpa metodologianmanta karqan, imaynachus Babiloniapa mikhunanmanta utaq yuraq mikhuypa mikhunanmanta mikhuywan rikuchisqa hinata.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Danielpa cheqaq kasqanmi “sapa siq’ipi huk siq’i hina” nisqa ruway yachayman hunt’asqa kasqanrayku, payqa tarisqa karqa “llapa yachaypi, llapa entiendeypi ima, rey tapukusqankupi, paykunata chunka kuti aswan allinta tarirqa llapa layqakunamanta, ch’askakunata qhawaspa watuqkunamantapas, tukuy kamachisqan suyumpi kaqkunamanta” nisqa hina. Omega kaq chunka iskayniyuq capítulo-piqa, yachaqkunaqa llapa yachaymanta kaqkunata entiendenmi, chaykunaqa yapakusqaña kanku profético Simi kichasqa kaptin. Capítulo chunka iskayniyuqqa capítulo hukmanta omega-mi, hinallataq capítulo chunkamanta omega-mi, Hiddekel rikch’aypa alpha-nin. Chay alpha kaq capítulo chunkapiqa, Danielqa espiritual kaq experienciaman takyaspa tiyan, capítulo chunka iskayniyuqpi yachaqkuna intelectual kaq experienciaman takyaspa tiyasqankuwan tupachisqa. Capítulo hukqa sut’inchanmi Biblia yachaypa metodología-ninmi profecía yachaqta saqin cheqaq kaqman takyaspa tiyakunampaq, espiritualmente hinallataq intelectualmentepas, sellasqa kananpaq.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Qhipa p’unchaykunapi profecíata cheqaqta yachaqkunata rikch’achispa, Danielwan kinsa allin runakunawan kuskaqa, yachaqkuna kanku; paykunaqa manam 1989 watapi tukukuy pacha chayamunan tiempopi kichasqa yachaypa yapakusqallatachu entiendenku, aswanpas 9/11-pi yachaypa yapakusqantapas entiendenku. Qhipa tukuypiqa, 31 de diciembre de 2023 p’unchaypi kichasqa yachaypa yapakusqantapas entiendenku.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

Diospa profétik k’anchayninta mask’asqankupi, paykuna tikrasqa kanku Laodicea sutiyoq qanchis p’unchay samana Adventista kuyuymanta, pachak tawa chunka tawa waranqa runakunapaq, Filadelfia sutiyoq kuyuyman, pachak tawa chunka tawa waranqa runakunapaq. Chay tikray rurasqa kaptin, rakisqa kanku qhawana espejomanta ricuyninmanta ayqeqkunamanta.

Message of Human Rebellion

Runakuna hatarikuyninpa willakuynin

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Chunka iskay chunka hukniyuq, hinaspa chunka iskayniyuq kapítulokunaqa pachak tawa chunka tawa waranqa runakunamanta rimanku, paykunaqa cheqaq kaypa marconpi ñawpaq hinaspa kimsay ñiqin puriyninkunam kanku. Chunka hukniyuq kapítulopi qhawaq espejopa rikchaynin ukhu experiencianwan kallpachasqaña kaspa, hinaspa Daniel chunka iskayniyuqpa kichasqa yachayninwan k’anchasqa kaspanku, runa hatarikuyninpa willakuyninta willakuyta tiyan. Runa hatarikuyninpa willakuyninqa Daniel hinaspa Apocalipsis qelqakunaq nisqanmi rikuchin, chay hatarikuypa willakuyninqa Danielpi churakusqa Bibliapa profeciankunaq qhapaq suyukunapa profétiko marcon ukhunpi churakusqa kachkan. Daniel qelqapi runa hatarikuyninpa testimoniomanta profétiko simbolismonqa chunka hukniyuq kapítulopin hunt’asqa rikuchisqa kachkan. Chunka hukniyuq kapítuloqa historiami, Babiloniapa tukukuyninmanta, hinaspa Medokuna hinaspa Persakuna qallariyninmanta qallarispa. Chayraykun, Babiloniapa wañuy qherita qhatispam qallarin, mayqinchus 1798 watapi papadopa wañuy qherinta unanchan. Papadopa wañuy qherin hampisqa kaptin, utqay hamuq dominikupi kamachikuypi, warmiqa dragón, bestia hinaspa llulla profetapa kimsa kuti huñusqapa umanman tukupun. Chaymantataq payqa Apocalipsis chunka qanchisniyuqpi bestiapa patanpi sillakusqa warmim, hinaspa chay warmipa urkunpi “Hatun Babilonia” qelqasqa kachkan. Utqay hamuq dominikupi kamachikuypin Babiloniapa hinaspa papadopaq wañuy qherinkuna hampisqa kanku.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Babilonia pachaqmanta kay pachapa tukukuyninkama runakunaq hatarikuyninmi Daniel qillqapa marco-nin kachkan, chay chunka hukniyuq kaq capítuloqa qhipa p’unchaykunapa chay hatarikuyninta qillqaykuspa willaq hawapi profético willakuyninmi. Chay hatarikuy paqarisqan testimonio, chunka hukniyuq capítulope tarikukuq, capítuloq qhipa suqta versículonkunaqwanmi hinallataq chaykunapa ukhunkunapipas tupakun. Qhipa suqta versículokunam runakunaq hatarikuyninpa willakuynin kanku, hinaspa chay qhipa suqta versículokunaqa tawa chunka versículoq pakasqa historianninpim hinallataq chay ukhunpipas rikuchisqa kanku. Chay hinata ruwaypiqa Daniel qillqaqa huk capítulo-man pisiyachisqa kachkan, chaymantaqa kikin capítuloq suqta versículonkunallaman pisiyachisqa, hinaspataq chayqa huk versículoq qhipa kuskanpa pakasqa historiannillanman pisiyachisqa.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Chunkay chunka hukniyuq ñiqin qillqatan rikuchin, chayqa chunka kimsañiqin letrata rikuchin, hebreo alfabitopi ñawpaq letrawan ñawpaqchasqa, qhepa letrawan qatiqchasqa, hinaspataq ñawpaqpas qhepapis wiñaypaq kikinllam kanku. Ñawpaq chunkaqa reqsichin yachaqkuna mana yachaqkunamanta t’aqasqa kasqankuta ricuchiq espejo rikuypi, qhepa chunkaqa reqsichin yachaqkuna mana yachaqkunamanta t’aqasqa kasqankuta kichasqa kaypi. Inspiración yachachin waranqa tawa chunka tawa niyuqkunapa sellasqa kayninqa “cheqaq kaypi takyachisqa kay, yuyayman hina, espirituman hinapas” kasqanta. Chunka chunkaqa reqsichin waranqa tawa chunka tawa niyuqkunapa sellasqa kayninta espiritu ladopi, chunka iskayniyuq chunkaqa reqsichin yuyay ladopi. Chunka chunkaqa reqsichin kimsa llamk’ayninkunata hinaspa kimsa tinkuykunata hanaq pachamanta kaqkunawan. Chunka iskayniyuq chunkaqa reqsichin yachaqkunapa kimsa patapi ch’uyañachisqa kayninta, chayqa hunt’asqa kan profético cheqaq kaypa yachayniyuq yapakuyninwan, “pichasqa, yuracchasqa hinaspa pruebasqa” hina. Imaynan chunka chunkaqa iskay simbolokunata kimsañiqinman hina apamun, chay kimsa llamk’aykunawan hinaspa kimsa hanaq pacha tinkuykunawan; chay hinallataq chunka iskayniyuq chunkaqa kimsa patapi pruebay ruwayta apamun, chaywan kuska, kimsa tiempo profeciakunatapas.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Chunka iskay chunka kaqpa kimsa hanaq tinkuyninkunaqa chiqaq kaypa siñalninta apamun, imaraykuchus ñawpaqpas qhipapas hanaq runa Danielwan tinkuqqa angil Gabrielmi karqa, chawpi kaqtaq Miguelmi karqa. Kimsa angilkuna, ichaqa Cristoqa iskay ñiqi puriypi angilmi karqa. Chay kimsa llank’ayninkunaqa Danielpa kallpachakusqanmanta wiñariq kimsa ñiqi yanapayninta rikuchin. Pasajepi ukhupi Danielqa qhawana qhispipa rikuyta kimsakuti sutichan, chayta ruwaspaqa chunka kaq chunkaqpi qanchis kutikama mareh rikuy nisqaman chay kimsa qhawana qhispipa rikuykunata churaykun. Iskay kuti hebreo simi mareh nisqa “rikch’akuq kay” nisqaman tikrasqa kachkan, iskay kutitaq “rikuy” nisqaman; huk kimsa kutitaq “rikuy” nisqamanraqmi tikrasqa kachkan. “Huk kimsa kuti” nisqakunaqa mana marehchu kanku, aswanpas marehpa warmi rimaynin marah nisqanmi kanku. Chunka kaq chunkaqpi kachkan kimsa llank’aykuna wiñariq kallpachakuypaq, kimsa hanaq tinkuykuna chiqaq kaypa siñalninta apaq, hinaspa kimsa qhawana qhispipa rikuykuna, chaykunaqa Cristopa rikch’akuyninmanta qanchis kutikama rimanakuykunapa hukninmi kanku.

Appearance

Rikch’ariy

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Iskay kuti marēh nisqaqa “rikch’aynin” hina t’ikrasqa iskay kuti, chaymi “rikuy” hina t’ikrasqa iskay kutikunawan kuska tupaqchan. Tukuy chaykunawanqa Cristota reqsichin profetapaq historiapi huk señalta hina rikhurimuq simbulu kasqanta. Apocalipsis chunka kaq capitulopi, huk angél uraykamun hinaspa huk chakin hallp’aman churaykun, huktaq lamar qochaman. Paní White niwan angélqa “mana pisillachu Jesucristo kikin karqan.” Apocalipsis chunka kaqpi kaq angélqa Cristoq “rikch’ayninmi” profetapaq historiapi. Daniel pusaj kaq capitulopi chunka kimsañiqin versículopi Payqa Palmoni hina rikhurimun, hinaspa Apocalipsis phichqa kaq capitulomanta ñawpaqmanqa Judá ayllup Leónnin hina rikhurimun. Danielqa qhepa p’unchaykunapi kaqkunata rikuchin, paykunaqa Cristoq profetapaq rikhuriykunanta qhatiqkuna, maymanpas Pay rinqa chayman. Sumaqta cheqaq sonqowan chayta ruwaspaqa, mana cheqaqkunapa ayqekusqanmanqa mana rinqankuchu, aswanqa espejopa rikuy ninaman pusasqa kanqaku.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Capítulo chunka iskayniyuqpi kimsa patapi chuyanchayqa, huk willakuy kichasqa kaptin yapasqa yachayta entiendesqaman hina sayasqa, kimsa “pacha willakuykuna”wan kuska rin; chaykunaqa sapa kimsa versiculopaq kimsa sapalla hunt’akuykunata rikuchin. Versículo qanchisniyuqpi waranqa iskay pachak soqta chunka watakuna, versículo chunka hukniyuqpi waranqa iskay pachak qanchis chunka watakuna, versículo chunka iskayniyuqpi waranqa kimsa pachak kimsa chunka phisqa watakunapas, kimsa versiculokunata reqsichin; sapa hukninmi huk pacha willakuyta apamun, mayqinkuna historiapi hunt’asqa karqan, chaymantataq Milleritakunaqa paykuna willasqanku willakuypa historiamanta chiqaqchasqa testigonta hina reqsirqanku. Versiculopi nisqa ñawpaq rimariy, historiapi hunt’akuynin, hinallataq Milleritakunaq chay historiata churayninku, chay kimsa willakuykunapa qhipa p’unchaykunapi hunt’akuyninta testigokunata qhawan. Ichaqa Milleritakunaq pachata churayninku manañam allinchu, chayrayku versiculokunapi pacha nisqakunaqa pacha hina manam churakunanachu, aswanpas señalkuna hinam churakunan. Chay simbolismonqa versiculokunapi takyachisqa kachkan versiculota churarispa, chay versiculopa historiapi hunt’akuyninta churarispa, hinallataq Milleritakunaq willakuyta qhaparichisqanta churarispa.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Capítulo chunka hukniyuqpa pacha qatiyninpi runakunapa hatariy huchallikuyninqa huñusqa kachkan lligakunawan, tratadokunawan, hinallataq pactokunawan. Capítulo chunka hukniyuqpa historianta ukhupi rikuchisqa runakuna pactokunaqa Diospa pactonwan tupachisqa kanku.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

“Kay pachakuna kay allpapa willakuy usqaypi, Diospa rimanakuynin kamachikuyninkunata waqaychaq llaqtanwan musuqmanta takyachisqa kanan.” Review and Herald, February 26, 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Romaqa llapa rikch’ariyta sayachin, chaymanta papal Romaqa ñawpaq kutipi chunka hukniyuq kapitulumpi rimarispa, “santo pactota saqeqkuna” nisqapim reqsichisqa kachkan. Daniel chunka hukniyuqpi ukhupi siq’iqa, mayqinchus chayqa verso tawa chunkaq pakasqa historiapa ukhupi siq’iwan kuska kachkan, qhepa p’unchaykunapi Dioswan pactoman haykuqkunata rikuchin; hawapi siq’itaqmi chay kikillan pactota saqeqkunata reqsichin. Chay clase runakunata, mayqinkunachus qhepa p’unchaykunapi yachay yapakusqanwan mana allinta yanapasqa kanqachu, sut’inchaspaqa, paykunapa hawapi historiankum humanokunaq p’akik tratadokunapa profetiku q’aytupi awaykusqa kachkan.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

Pachak pusaq chunka tawa waranqa runakunapa ukhu siq’inpi awasqa kachkan askha unanchakuykuna hinaspa rikuchikuykuna, Diospa qhepa p’unchawkuna puchuq ayllunwan rimanakuywan tinkisqa kasqanta qawachiq. “Chunka hukniyuq” yupaypa unanchanqa chay cheqaqkunaq hukninmi, hinaspa chunka hukniyuq kapitulumanta chunka hukniyuq versikulun qhepa p’unchawkunaq hawa qhawariyninta ukhu qhawariynintawan reqsichisqanmanta, chayta kallpanchan Isaías, payqa chunka hukniyuq kapitulumpi hinaspa chunka hukniyuq versikulupi sut’ichan Diospa qhepa p’unchawkuna rimanakuy ayllunpa munayninta llamkaynintawan.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

Chay p’unchaypi pasakunqa, Señorqa makinmanta yapamanta iskay kutita churakunqa llaqtanpa puchuqnin ayllunta kutichimunanpaq, pichus qhiparinqaku Asiriamanta, Egiptomanta, Patrosmanta, Cushmanta, Elammanta, Shinarmanta, Hamatmanta, hinaspa lamar qochapi watakunamantapas. Isaías 11:11.

The Scattering

Ch’iqichisqa Kaynin

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

Qhepa p’unchaykunapi Diospa puchuq llaqtan iskay kuti ch’iqichisqa kanqa, huñunasqa kananpaq munaspa. Daniel chunka iskayniyuq qelqapi qanchis versículonmi qhepa p’unchaykunapi Diospa llaqtanpa ch’iqichisqa kayninta rikuchin; chhaynaqa, waranqa iskay pachak soqta chunka p’unchaykunata huk ch’iqichiypa unanchan hinam riqsichin.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Uyarirqani mayur sutin p’achawan p’achasqa runata, mayup yaku patapi kashaqta; pañan makininta lluq’i makinintawan hanaq pacha-man oqarispa, wiñaypaq kawsajpa sutinpi jurarqan: huk tiempo, tiempos, hinaspa kuskan tiempo kananpaq kasqanta; chay santo llaqtapa atinin ch’eqechiypi tukukuptinmi, kay llapa imakuna hunt’akunkqa. Daniel 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Iskay testigokunaqa qhispikuy qillqapi chunka hukniyuq t’aqapi, testimoniota qusqankumanta qhipaman, ch’iqichisqa karqanku.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

Paykuna testimoniotankuta tukurusqankumantaña, ukhu mana tukukuq t’uqumanta lluqsimuq bestiaqan paykunawan maqanakunqa, atipanqa, wañuchinqa ima. Hinaspa wañusqa cuerponkuta hatun llaqtapa calleyninpi sirikunqa, chay llaqtaqa espíritu nisqapi Sodomapas Egiptupas sutichasqa, maypichus Señorniykupas chakatasqa karqa. Hinaspa llaqtakunamanta, ayllukunamanta, simikunamanta, nacionkunamantapas runakuna kimsa p’unchaw chawpinta wañusqa cuerponkuta qhawarinqaku, manataq saqenqakuchu wañusqa cuerponku p’ampasqa kananpaq. Hinaspa kay pachapi tiyaqkuna paykunamanta kusikunqaku, raymikunqaku, hukninmanta hukninman regalonkunata apachinqaku; kay iskay profetakunaqa kay pachapi tiyaqkunata ñak’arichisqankurayku. Apocalipsis 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

Qatiq chunka hukniyuq versículopi, iskay testigokunaqa Sodomapa hinaspa Egiptupa kallinpi wañusqankumanta kawsarimunku. Chay kikillan wañuyta Ezequielqa rikuchin ch’iqnisqa, wañusqa, ch’aki tullukunapa wayq’unta hina. Iskay testigokunaqa Republicano hinaspa Protestante wakrankunata reqsichinku, paykunaqa 2020 watapi wañuchisqa karqanku. Protestante wakraqa wañurqan 18 julio 2020 p’unchawpa llulla willakuyninpi, Republicano wakrataq wañurqan 2020 watapa suwasqa akllakuypi. Isaíasqa sut’inchan, testigokuna kawsarimuchkaptinku, paymi chayta iskay kuti huñusqa kayninman tupachin, chay testigokunaqa un décimo primera horapi llamk’aqkunata huñuq unancha tukunku.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

Chay p’unchaypiqa Isaipa saphin kanqa, runakunapaq unanchakuy hina sayaq; paymanmi mana israel runakuna maskhamunqaku; samaynintaq k’anchaywan hunt’asqa kanqa. Chay p’unchaypitaq pasakunqa: Señorqa makinta yapamanta iskay kutita mast’arinqa llaqtanpa puchuqnin qhepa saqesqakunata kutichimunanpaq, Asiriamanta, Egiptomanta, Patrosmanta, Cushmanta, Elammanta, Shinarmanta, Hamatmanta, hinaspa qochapa islakunamantawan. Paytaq llaqtakunapaq unanchata sayarichinqa, Israelpa qarqosqankunata huñunqa, Judápa ch’eqesqa runankunatataq kay pachapa tawa k’uchunkunamanta tantachinqa. Isaías 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Apunchik Señorpa makinwan iskay kutita churaykuspan huñunankupaq, “Israelpa qarqusqankunata” tantachin. “Israelpa qarqusqankuna”mi gentilkunapaq unanchakuy rikuchiq kanku, chayraykun manaraq huñusqa kashaspanku ñawpaqta qarqusqa kayta tiyan. Paykunaqa Ezequielpa wañusqa tullukunapa pampaman qarqusqa karqanku, hinaspan wañuchisqa kashaspanku, Señorniykupas chaypi chakatasqa kasqan callipi siriranku, huk kaq aylluq runakunaqa kusikuspankutaq.

Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

Uyariychispa Señorpa siminta, qankuna paypa siminman mancharispa chukchurikuqkuna; qankunapa wawqi-panaykikuna, qankunata cheqnikuqkuna, sutiyrayku qarqusuqniykichis, nirqanku: “¡Señor hatunchasqa kachun!” ichaqa payqa rikurinqa qankunapa kusikuyniykichispaq, paykunataq p’enqakusqa kanqaku. Isaías 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Diospa Siminmanta chukchakkuqkunaqa paykunaq wauqenkunamanta qarqusqa kanku, paykunaqa cheqnisqankuraqmi. Jeremiasmi riqsichin ima pasasqanta chay wauqenkunaman, paykunaqa estandarteta cheqnisqakuqkunaman.

Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

Chaymi Señorqa nin: Qhawariychis, paykunaman mana ayqekuy atisqanku mana allinta apamusaq; ñuqaman waqyakamuptinkupas mana uyarisqaykichu. Jeremías 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

U ñawpaq contexto chunka hukniyuq versículopiqa Diospa rimanakuyninmi, hinaspataq llapa profetakunam qhepa p’unchaykunamanta rimanku; chayrayku kaypi rimakusqa rimanakuyqa pachak tawa chunka tawa waranqa runakunawan rimanakuy musuqmanta allinchaymi.

The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

Kaymi simiqa Señormanta Jeremíasman hamurqan, nispan: Kay pactopa siminkunata uyariychis, hinaspa Judá runakunaman, Jerusalén llaqtapi tiyakkunamanpas rimay. Hinaspa paykunata niy: Kayhinan Israelpa Señor Diosnin nin: Malditoq runaqa kay pactopa siminkunata mana kasukuqqa, chay siminkunatan ñawpaq taytaykichekkunaman kamachirqani, Egipto allpamanta orqomusqay p’unchaypi, fierro hornomanta, nispay: Rimariyniyta kasuychis, hinaspa llapan kamachisqayman hina ruraychis; chay hinapin qankuna llaqtaykuna kankichis, ñoqataq Diosniykichis kani; ñawpaq taytaykichekkunaman juramentowan nisqayta hunt’anaypaq, paykunaman qosqaypaq lechewan misk’iwan phawaykusqa allpata, kunan p’unchay hina. Chaymi ñoqa kutichirqani, nirqani: Arí, Señor.

Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

Chaymiqa niwarqan: “Kay simikunataqa Judá llaqtakunapi, Jerusalénpa callesninkunapipas willakuy, nispa: ‘Kay pacto-pa siminkunata uyariychik, hinaspa ruraychik. Imaraykuchus Egipto hallp’amanta orqomusqay p’unchawmanta kay p’unchawkamaqqa qankunap taytakunaman sinchita willarqani, tutamanta hatarispay willarispa, nispa: “Rimaynita kasuychik”, nispa. Chaywanpas paykunaqa mana kasukurqankuchu, nitaq rinrinta uyariyman q’iwirichirqankuchu, aswanpas sapa hukninmi millay sonqonpa yuyayninman hina purirqan; chayraykun paykunaman apamushaq kay pacto-pa llapa siminkunata, ruraychik nispa kamachisqayta; ichaqa paykunaqa mana rurankuchu’.”

And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

Hinaspan Señor niwarqan: Judá runakunachaw, Jerusalén llaqtapi tiyaqkunachawpas, huk suwakuy tarikurqan. Paykuna kutipurqanku ñawpaq tayta-mamankupa mana allin ruwayninkunaman, paykunaq simiykunata uyariyta mana munarqanku; hinaspataq huk dioskunapa qhepanman rispa paykunata sirvirqanku. Israelpa wasinpas, Judápa wasinpas, ñawpaq tayta-mamankuwan rurasqay pactoyta p’akirqanku. Chayrayku Señor kayhinata nin: Qhawariy, ñoqaqa paykunaman mana allin muyuyta apamusaq, chaymantaqa mana ayqekuyta atinankuchu; hinaspataq ñoqaman qaparispa waqyakamuptinkupas, mana uyarisqaykichu. Jeremías 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Jeremías reqsichisqan Laodicea llaqtapi qhepa p’unchay Adventista qanchis kaq p’unchaymanta taripaymanta rimayqa, Ezequielpa chunka hukniyuq kaq capítulo, chunka hukniyuq kaq versículopin kutichisqa kashan.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

Kay llaqtaqa manam qankunapa mankankachu, nitaq qankunaqa chaypa chawpinpi aychachu qankichis; ichaqa Israelpa linderonpin qankunata juzgasaq. Ezequiel 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Inspiración nisqaqa chiqapmi reqsichin Ezequiel qanchisniyuq pusaqniyuq t’aqapi sellasqa kasqanta, Apocalipsis qanchisniyuqpi pachak tawa chunka tawa waranqa runakunapa sellasqa kasqanwan kikillan kasqanta. Chunka hukniyuq t’aqap chunka hukniyuq versiculonqa mana huk musuq yuyaychu, aswanpas Ezequielpa qatiq willakuyninmi kachkan, juicio nisqaqa Séptimo Día Adventista iglesiapa hawanpi rurasqa kasqanmanta; chay iglesiataqa Hermana White reqsichin Ezequiel qanchisniyuq pusaqniyuq t’aqapi Jerusalén kasqanta. Pi runakuna sellota mana chaskirqankuchu, paykunaqa juzgasqa hinaspa tukuchisqa kanku qanchisniyuq pusaqniyuqmanta chunka hukniyuqkama visionpi.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Ezequielpi 9/11 rikch’ayninqa mana hunt’asqa runakunata Jerusalén llaqtamanta hawaman apasqankuta juicioypaq reqsichin; chayhinataq reqsichin qhepa t’aqanakuyta, paykuna qhipa iglesiata kasqankuta rimariqkuna, Apocalipsis librupi rikuchisqa hina. “Chunka hukniyuq, chunka hukniyuq” nisqa unanchaqa chay pactopa unanchanmi, mayman pachak tawa chunka tawa waranqa runakuna Dioswan yaykunku. Yupaykunata huñuspaqa iskay chunka iskayniyuqta rikuchin, chayqa iskay pachak iskay chunka yupaymanta chunka hukninmi, huknin unanchakunaq, Divinidadwan runakaynin huñunakusqanmanta.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Pacha pachak iskay chunka watakuna, 677manta 457 a. C. kama, Danielpa iskay waranqa kinsa pachak p’unchaykunamanta willakuyninta, Moisespa qanchis kuti tiempomanta willakuyninwan tinkichin. Chay pacha pachak iskay chunka watakunamanta askhata riqsichikuyta atisun pampachakuy rurasqapa símbolonnin hina, mayqen llamk’ayqa qallarikurqan chay iskay willakuynikuna huñunakuspa 1844 watapi chayasqankurayku. Askhataqa rimariyta atisun iskay chunka iskay yupaypa símbolonninmanta, pacha pachak iskay chunkapa chunka hukniyuqnin hina, hina kasqanta chunka hukniyuq yupaywanpas. Kaypi riqsichiyta munani chunka hukniyuqwan iskay chunka iskaywan ima t’inkisqankuta.

We will continue these thoughts in the next article.

Kay yuyaykunata qhipa qillqapiqa qatiqkulla sutinchasunchik.