The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.
Judá ayllumanta León nisqa sutim Jesúspaqmi, chaymi Cristopa llamk’asqanta qhawarichin, profético Simiyninta sellaspa, chaymantaqa sellota kicharispa. Apocalipsispa pichqa kaq capitulonpi Judá ayllumanta León, Davidpa saphinpas kaynin, kallpachakuspa libronta kicharinanpaq atipasqa. Davidpa “saphi” nisqaqa Jessé karqa, Jessépa saphinqa Fares karqa, paypa saphinqa Judá karqa, paypa saphinqa Jacob karqa, paypa saphinqa Isaac karqa, paypa saphinqa Abraham karqa. Davidpa utaq Jessépa saphin, Judá ayllumanta Leónwan tinkuchisqa rimakusqapi, qallariypa hinaspa tukukuypa kamachikuyninkunata qhawarichin, chaymi Alpha hinaspa Omega. Apocalipsispa huk kaq capitulonpi Jesucristopa Revelacionnin sellomanta kicharisqa kaptin, paypa kayninpa ñawpaq atributo ninqa payqa Alpha hinaspa Omega kasqanmi. Pipas pay kasqanqa, chayllataqmi kamachikuy, Judá ayllumanta León sellasqan profecíakunata kicharinanpaq llamk’achisqa, ima p’unchaypiña tiempo kasqanta pay akllaptin.
The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.
Diospa profétic Simiynin kichasqa kayqa Diospa redención rurayninmanta huk elementonmi, paypa munayninman hina hatarichiykunata paqarichinapaq paypa Simiyninpa atiynta llamk’achisqanrayku. Hermana White ninmi Danielpa hinaspa Apocalipsispa librokunata aswan allinta entiendesqankutaqa, ñuqanchik ukhupi hatun hatarichiy rikurisqanta. Diospa profétic Simiyninpa k’anchayninmi hatarichiyta hinaspa allinchayta paypa munayninman hina paqarichin.
Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.
Pani Whiteqa qhepa p’unchaykunata qhawarispa nin: Diospa llaqtan ukhupi qhepa p’unchaykunapi hatun musuqchasqa kasqanmanta. Sagrado historiapi kawsarichiykuna hinaspa musuqchasqakuna llapankunapas Diospa Simiyninmanta ruwasqa karqanku, chay sagrado pacha-kunapas sapaqninmanta qhawachirqanku qhepa hatun kawsarichiyta hinaspa musuqchasqayta, chaymi qallarin domingo kamachiy manaraq chayamuchkaptin. Chay kawsarichiykunaga Diospa Simiynin kichasqa kasqanmantam paqarin. Qanchis illapakuna sellasqa karqanku, imaynan Danielpa qillqasqa libronpas chunka iskayniyuq kapítulopi sellasqa karqa, hinallataq.
When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.
1260 nisq’a simbolowanwan tinkisqa ch’iqichisqa pachaq profetik nisq’a qhawariyninkunata churaptinchikqa, tariychik Apocalipsis chunka hukniyuqpi Moiséswan Elíaswan kinsantin pusaqnin p’unchaykama callepi wañusqa kasqankuta. Chunka pusaqniyuq versículokamantaqa Diospa piñakuynin pacha chayamusqaña. Moiséswan Elíaswanqa Diospa llaqtanta rikuchin, runakuna qispisqa pacha tukukuy manaraq chayamuptin. Paykunaqa 1260 simbolik p’unchaykunata ch’iqichisqa kanku Sodoma Egyptowan callekunapi, maypichus Jesús chakatasqa karqa.
Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.
Moiseswan Eliaswan kallpachasqa karqanku testimoniota qunankupaq kimsa kaq versiculomanta qanchis kaq versiculokama, maypichus ñanpi wañuchisqa kanku. Juanqa iskay kaq versiculopi templota tupuyninta tukurqan, chaymantaq Moiseswan Eliaswan kallpachasqa karqanku testimoniota qunankupaq, llaquy p’achawan p’achasqa. Eliaspa, Moisespawan willakuyninkuqa 1844 watapi Filadelfia Millerita Adventismoman qusqasqa karqan, hinaspataq 1863 watakama vozninkuqaq pampachasqa karqan miraymanta mirayman apasqa costumbrekunawan tradicionkunawan urapi. Paykunaqa kimsa wata kuskanpaq kallpachasqa karqanku testimoniota qunankupaq, “llaquy p’achawan” p’achasqa, chayqa 1863 watamanta ñawpaqman aswan-aswan hatun tutayaypa señalananmi.
When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.
Paníni chawpi raykupi, Hermana Whitepa qanchis illapakunata ñawpaq ñiqi iskay kaq angelkunapa ruwayninchiskunata rikuchiq hina nisqanta ruraspa, sapa siq’ipi huk siqi hina, huk historiata sayarichinchis, maypim huk angelkunaq huk willakuyniyuq uraykamusqanwan qallarin; ichaqa siqi patapi siqi patapi, chay angelqa ñawpaq kaqpas iskay kaqpas angelmi. Huknin chakinta churarqan hallp’api, huk chakintaq lamar qochapi, agosto 11, 1840 p’unchawpi; hukninña chayamurqan abril 19, 1844 p’unchawpi llakisqa pantasqaman.
The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.
Sapa sispas historia paralelakunapi qatiq waymarkqa Diospa makinmi, chaymi Habacucpa tablankunawan t’inkisqa kachkan. Ñawpaq angelwanqa, 1843 watapa cuadro nisqa rurasqa karqa, ichaqa wakin yupaykunapi pantasqa kasqa. Iskay kaq angelwanqa, Diospa makinqa Habacucpa tablankunapa waymarkninmi; rikuchisqa, pantaymanta makinta qichusqanpi. Pay makinta qichusqanmantapacha, mensajemi aswan-aswan wiñarispa ñawpaqman purirqa, chaypa tukukuyninman chayaspa Exeter camp meeting nisqapi, 1844 watapa octubre 22 p’unchawpi chay hatun llakikuy manaraq chayamuchkaptin.
The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.
Iskay siq’ikunaqa huk llapa pachapi willakuyta reqsichin, chayrayku hamuq angelqa huk chakinta hallp’api churaykun, huk chakintataq lamar qochapi, hinaspa yachachisqa qhelqakuna willawanchik kayqa llapa pachapi willakuym kasqanta. Angelqa chaymantaq chunka sipaskunapa rimayninpi suyasqa p’unchay qallariyninta reqsichin. Kay ñawpaq waymarkapipis rikunchik Diospa makin llullata rurachkasqanta. Abril killapa 19 p’unchaynin, 1844 watapi, profetap hina rikurirqan mosqoyqa llullakusqanta hina; ichaqa llakikuywan muchuyta atipaqkuna, suyaspanku, hinaspa mosqoy suyasqa kaptinpas, manam llullakurchu. Ichaqa ñiq’ita ruwachkaspanchik qallariqtin, ñawpaq pantasqapa llullanqa ñawpaq waymarkapa huk kaynin hina reqsichisqa kachkan.
Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.
Chayqaqa Diospa makinpa señalninqa, Habacucpa tablankunapas, Diospa huk pantasqata pakasqanta, chaymantataq makinta chay pantasqamanta qichusqanta rikuchin. Milleritakunaq historiankupi, chay pantasqaqa Diospa saqesqan karqa 1842 watapa mayu killapi, cuadruqa imprimikusqanpacha; hinaspataq chay pantasqaqa rikurirqan 1843 wata tukukuptin. Ichaqa chaymanta qhiparaqmi Señorqa makinta yupaykunapi kaq pantasqamanta qichurqan. Chay pantasqaqa 1842 watapa mayu killamanta ñawpaq ñak’ariy qollqukuy qhipaman mayqin pachakama karqa. Ñawpaq angelpaq, Diospa makinpas Habacucpa tablankunapas 1842 watapa mayu killapi señalasqa kachkan; ichaqa makin qichusqaqa iskay ñiqin angelpa historiampi ñawpaq ñak’ariy qollquymanta aswan qhiparaqmi kashan.
This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.
Kayqa riqsichin “maki” nisqapa waymarkninta hinallataq huk willakuy pacha kasqanta. Chay pachaqa qallarin Paypa makin pantasqata pakasqanwan, hinaspataq tukukun Paypa makin chay pantasqamanta qichusqa kaptin. Kay pacha, Paypa makin pakasqan hinaspa mana pakasqanmanta, huk rikch’ayninmi Judá ayllumanta Leonpa llamk’ayninmanta, imaynan pay willakuy k’anchayta sellaspa hinaspa qhepamanta mana sellasqa rikuchin. Payqa cheqaq kayta pakarqan, hinaspataq kikin cheqaq kayllatata hukniray k’anchaypi rikuchirqan, mana qallariq k’anchayta churanakuspalla. Chayta ruwarqan Milleritakunaq Chawpi Tuta Waqaychasqanmanta kawsarichiyta hinaspa allinchayta paqarichinanpaq.
The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.
Ángelpa chayamusqanwan qallarisqa suyasqa pacha tukukapun, Paypa makin qichusqa kaptinmi; chayhinapiqa profetismoq k’anchaynin kicharisqa karqa, chaymi “qanchis killa kuyuriyniyta” qallarispa, Exeter camp meeting nisqapi Chawpi Tuta Qapariy willakuyman pusarqa, maypichus chay willakuyqa lamar quchap hina hatun kallpayuq muyuriyman tukurqa, hatun llakikuypi wichq’asqa punkukama. Diospa atipaynin rikuchisqan, Simiynin kicharisqanwan, aswan-aswan wiñaq kawsariywan allinchakuywanmi rurapurqa.
In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.
1863 watapi, Laodicea sutiyuq Millerita kuyuyqa Jordán mayuta chimpayta ama saqisqa karqan, hinaspataq ch’inneq pampaman churakusqa karqanku Elíastaq Moisestaq rumikunawan maqaypaq. William Millerpa willakuyninqa Elíaspa willakuynin karqan, hinaspataq Millerpa tiyanaq willakuyninqa Moisespa “qanchis kuti” nisqan karqan. “Qanchis kuti” nisqata ñiqiyqa Moisesta wañuchiy karqan, hinaspataq Miller qallarichisqan aswan hatun cheqaq kayta ñiqiyqa Elíasta wañuchiy karqan. 1863 watapiqa kachaqpas willakuypas ñanpi wañuchisqa karqan, chaymanta pacha paykunata tariyqa Jeremiahpa ñawpaq ñankunapi p’ampasqankuta maskhaspalla atikun. Ñanpi wañusqa karqanku—chayqa kawsarimpunku kama. Kawsarimunku “qanchis illapakunaq hamuq p’unchaykunapi kaq ruwayninkuna” nisqa, “ñiqisqan hina rikuchisqa kanqa” nisqa kaqtin yapamanta nisqa kaptin—pachak tawa chunka tawa waranqa runakunaq historiankupi.
When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.
Ñawpaq angelpa historianta iskay ñiqin angelpa historiapa patanman churaptin, proféticopa sayaynin huk rikuchiq chiqanta paqarichin Cristopa makinata qhatiykunapaq, chaymi Kuskapi Waqyakuy Chawpipi ñanpi k’anchayqa. Kuskapi Waqyakuy Chawpimanta ñawpaq k’anchayqa ñanta k’anchachin, paypa “hatun sumaq paña maki”pa k’anchayninmi ñanpi wichariyta ñawpaqman pusan.
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Rikch’arirqani hina k’anchaywan muyurichisqa kasqayta, hinallataq allp’amanta aswan-aswan hanaqman wichariq risqayta. Kutirispaymi kay pachapi adventu runakunata mask’arqani, ichaqa mana tarirqanichu; chaypitaq huk kunkam niwarqan: ‘Yapay qhaway, hinaspa aswan pisillata hanaqman qhaway.’ Chayta uyarispa ñawiykunata oqarirqani, hinaspataq rikurirqani huk chiqan, k’iti ñanta, kay pachamanta ancha hanaqpi hatarichisqata. Chay ñanpim adventu runakuna purisharqaku, ñanpa karu tukukuyninpi kaq llaqtaman. Paykuna qhepankupi, ñan qallariyninpi, huk lliphipiq k’anchay sayachisqa karqa; chaymanta huk angel niwarqan chayqa ‘chisi chawpi qayakuy’ kasqanta. Kay k’anchayqa llapa ñannintam k’ancharqan, chakinkunapaqtaq achkiyta qorqan, ama mitk’anankupaq.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Paykuna Jesusman ñawinkuta takyasqata hap’ispanku, payqa ñawpaqenkupi kashan, llaqtaman pusaspa, chayqa allin waqaychasqa kasharqanku. Ichataq utqaylla wakinkuna sayk’urqanku, nispa llaqtaqa ancham karupi kashan, ñawpaqtaña yaykuyta suyarqanku. Chaymantataq Jesus paykunata kallpachaq karqan hatun k’anchayniyuq paña makinta oqarispa, hinaspataq makinmanta huk k’anchay lluqsimurqan, chaymi adviento t’aqapi kuyurirqan, paykunataq ‘¡Aleluya!’ nispa qaparirqanku. Hukkunataq mana yuyayniyuqta qhepankupi kashaq k’anchayta ñiqirqanku, hinaspa nirqanku mana Dioschu karqan chayhina karuman pusamuwasqankuqa. Qhepankupi kashaq k’anchay wañurqan, chakinkunata hunt’asqata tutayayman saqespa; hinaspataq mitk’arqanku, señaltawan Jesuswan mana rikuyta atispa, ñanmantataq urayman urmurqanku, uraypi kashaq tutayaq hucha sapa pacha-man.” Christian Experience and Teachings of Ellen G. White, 57.
When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.
Cristoqa hatun k’anchayniyoq makinta oqarispa, “makinta” llaqtantinpa runankunata pusananpaq rurasqanpa unanchaqnin hina apachkan. Iskay ñiqin angelpa chayamunanta huñuspa, 1840 wata, agosto killapa 11 p’unchayninpi uraykamuq ñawpaq angelwan kuska qhawarispa, iskaynin angelkunapas makinkupi huk willakuyniyoq kasqankuta tariyku.
“I was shown the interest which all heaven had taken in the work going on upon the earth. 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. …
“Rikusqaytaq kani llapan hanaq pacha imayna allinta kay pachapi ruwasqakunaq nisqanpi churakusqanmanta. Jesusqa atiyniyuq hatun angelta kacharkan uraykamuq, kay pacha tiyaqkunata waqyaykuspa paypa iskay kutin rikurimuyninpaq wakichikunankupaq. Angelqa hanaq pachapi Jesuspa qayllanmanta lluqsispaqa, ñawpaqninpi pasaypa k’anchariq, hatun llimp’iyniyuq k’anchay purirqan. Nisqa karqani missionninqa kay pachata paypa llimp’iyninwan k’anchachiy kasqanta, hinallataq runata Diospa hamuq piñakuyninmanta waqyaykuyta. …”
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.
“Huk hatun kallpayoq angélmi kamachisqa karqa kay pachaman uraykamunanpaq. Jesusqa makinman huk qillqasqata churarqan, hinaspan kay pachaman chayamuspá qaparirqan: ‘Babiloniaqa urmarunñan, urmarunñan.’ Chaymantan hukmanta rikurqani llakikuywan pantasqakunata hanaq pachaman ñawinkuta oqarispa, fe nisqawan suyaywanpas Señorninkupa rikurimuyninta suyasqankuta. Ichaqa askha runakunaqa mana yuyayniyoq hina, puñusqa hina kasqankuta rikurqani; chaywanpas uyankupi ancha hatun llakikuypa señalta rikuyta atirqani. Pantasqakunaqa Qellqakunamanta yacharqanku paykunaqa suyay unaymanta kasqankuta, hinaspa pacienciayuqta rikuykunapa hunt’akuyninta suyanankupaq kasqankuta. Chay kikin pruebakuna paykunata pusarqa 1843 watapi Señorninkuta suyanankupaq, chay kikillataq paykunata suyasichirqan payta 1844 watapipas. Ichaqa rikurqanin ashkha runakuna mana 1843 watapi iñiyninkuta reqsichiq kallpata hap’ipusqankuta. Llakikuywan pantasqankunmi iñiyninkuta pisiypachirqan.” Primeros Escritos, 246, 247.
Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.
Iskay angelkunaqa kimsantin angelkunamanta sapan hukmi, chayrayku huñusqa huk simbulu kanku; chaymi willakusqankumanta tupanku, ichaqa sapankanku sapan kikin sapalla willakuyta reqsichinku. Iskay angelkunapa makinkunapiqa “qillqasqa” kan, chayqa huk pruebatam reqsichin. “Ñawpaq kaqpas iskayñiqin kaq angelpas kimsayñiqin kaq angelwan kuskan-puriyta” tiyan.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
Diosqa Apocalipsis 14-pa mensajekunata profecíaq siq’inpi lugarnta qorqan, hinaspan paykunapa ruwanakuyqa mana tukuqachu kay pachapa historiaq tukukuyninkama. Ñawpaq kaq angelpa, iskay kaq angelpa mensajenkunapas kunan pachaqqa cheqaq kachkanmi, hinaspan kay qhepan hamuqwan kuska-puriyta ruwanankum. Kinsa kaq angelqa hatun qaparikuyniyoqmi willakuyninta willakun. “Chaykunamanta qhepatam,” nispa Juan nirqa, “huk angelta rikurqani hanaq pachamanta uraykamusqanta, hatun atiyniyoqta, kay pachataq k’anchasqa karqa paypa hatun k’anchayninwan.” Kay k’anchariypiqa, kimsa mensajekunapa llapa k’anchayninku huñusqa kachkan.” The 1888 Materials, 803, 804.
Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”
Paní Whiteqa kimsa kaq angelta reqsichin Apocalipsis chunka pusaqniyuqpi kaq angel hina, hinallataq reqsichin ñawpaq kaqpas iskay kaqpas angelkunaqa paralelo purinankuta profetico historiatawan, mayqinchus chayqa reprezentasqa kashan Apocalipsis chunka pusaqniyuqpi kaq kimsa kaq angelwan. Chayrayku payqa hukchasqa churashan ñawpaq angelpa uraykuynta 1840 wata, agosto killapa chunka hukniyuq p’unchawpi, 9/11wan, hinallataq sut’inchashan Apocalipsis chunka pusaqniyuqpi kaq angelqa “kimsa kaq angel” kasqanta. Kimsa kaq angelqa kinsa kaqmanta qhipa kaqmi, ñawpaq kaqwanmi tipificasqa kashan, chayraykutaqmi Paní Whiteqa willawanchis ñawpaq angelpa misionninqa kikinmi karqan Apocalipsis chunka pusaqniyuqpi kaq angelpa misionninwan, iskaynin angelkunapa misionninmi karqan “kay pachata k’ancharichiy atininwan.”
The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.
“Qanchis illapakunam” rikuchin huch’uychasqa ruwanakunata ñawpaq kaq hukñiqin angelpa chaymanta iskayñiqin angelpa historiankupi, chaykunataq kutimuspa rikhurinqa kimsañiqin angelpa historiankupipas. Yachachiq Espíritu kamachisqa, kay historiakunata “siq’imanta siq’iman” tupachispa churaptinchik, ñawpaq kaq angelpa uraykuyñin 1840 watapi tupachakun His uraykuyñinwan 9/11 p’unchawpi. Chayqa reqsisichin huk pruebayuq willakuyta iskay testigokunawan kuska mikhuq kananpaq, hinaspataq tupachin huk llakikuyta ñawpaq waymarkwan.
The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.
“Qanchis illapakuna”qa chay profetiku pacha kanku, huk llakikuywan qallarispa, aswan hatun llakikuywan tukukuq.
When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.
Ñawpaq angelpa uraykuyninmanta profétik siq’i iskay kaq angelpa chayamuyninwan tupachisqa kaptin, “cheqaq kaypa huk ruwanakuyta” paqarichin. Cheqaq kayqa kimsa puriyniyuq hina sut’ichisqa kachkan, ñawpaq kaqwan qhipa kaqwan hukllaña kaspa, chawpi kaq puriynintaq hatarikuyman rikuchin. Ñawpaqwan iskay kaq angelkunata kay diseño-man tupachispa, ñawpaq kaqwan iskay kaq angelkunamanta ruwasqa huk ruwanakuyta paqarichin; chaymi Apocalipsis chunka pusaqniyuq kaqpa kinsa kaq angelnta rikuchin, hinaspa Apocalipsis chunka pusaqniyuq kaqpa kinsa kaq angelqa ñawpaq kaqwan iskay kaq angelkunap iskayninmanta hukchasqa kachkan.
The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.
Apocalipsis chunka pusaqniyuqpa kimsa kaq angelninqa iskay simikunamanta ruwasqam kachkan. Ñawpaq simiqa hunt’asqa karqa 9/11 p’unchawpi Nueva York llaqtapa wasikuna urmanankupi, chaymanta tawa kaq versículopi iskay kaq simiqa domingo p’unchaw kamachikuymi. 9/11 p’unchawmanta domingo p’unchaw kamachikuykama kaq pacha ukhupi, Apocalipsis chunka pusaqniyuqpa kimsa kaq angelninqa ñawpaq kaqwan iskay kaq angelwan huñusqa kasqanta rikuchin. Chayqa cheqaq kasqanrayku, chay iskay angelkunapa willakuynin-ta “siki siki hawanpi” hina apaykachaspayki, Apocalipsis chunka pusaqniyuqpa kimsa kaq angelninpa willakuyninta rikuchinapaq—ñawpaq kaqwan iskay kaq angelta, ñawpaq kaqwan iskay kaq angelwan tupachiyllam kachkan.
Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.
Ishkay angelkuna chayamunku ñawpaq llakikuyman, iskayninku angelkunam proféticamente tupaqchasqa kanku, iskayninkupaqpas huk pruebayuq willakuymi kashan angelpa makinpi. Qatipi qati rikuchisqa huk señalqa Habacucpa tablaskunanmi, chayqa Diospa makinwan chiqanta tinkisqa kashan. Ñawpaq angelpa lininpiqa, 1843 watapa cuadroqa rurakun mayo killapi 1842 watapi, iskay kaq angelpa lininpitaq mana mayqin cuadrochu karqan. Cuadroqa tukusqañam karqan iskay kaq angelpa chayamusqanpi. Habacucpa tablapa señalanqa iskay kaq angelpa lininpiqa Diospa makinta hurquymi huk pantaymanta 1843 watapa cuadropa yupaykunapi.
His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.
Paypa makinmi ñawpaq angelpa ñanchimpas pantasqa huk willakuyta taparqan, chay kikin ñanchimpitaq makinqa qechusqa karqan, iskay ñiqin angelpa siq’inpi. Chayrayku, Habacucpa tablankunapa ñanchimpas, ñawpaq hinaspa iskay ñiqin angelkunapa paralelu siq’ikuna ukhupi, iskay puriykunata rikuchin. Ñawpaq puriypi Paypa makinmi pantasqa huk willakuyta tapaykun, Habacucpa tablankunapa ñanchimpata unay pacha tukukuyninpiñataq, Payqa makinmanta qechun. Suyaq pachaqa iskay ñiqin angel chayamunwan qallariq, suyaq pacha tukukuynintaq aswan-aswanmi hunt’akun, Paypa maki qechusqa kaymanta qallarispa. Habacucpa tablankunapa ñanchimpas huk pacha unayta rikuchin, chay pachaqa Cristoq makinwan qallariypi señalasqa kachkan, tukukuyninpitaq Paypa makinwanraq señalasqa kachkan.
Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.
Iskay makikuna ñawpaq llakikuypi señalasqa kanku, iskaynintinpas huk pruebayuq willakuyta apaykuspa mikhunankupaqmi kachkan. Chaymantaq huk profetico pacha, cimientota churaykuq cheqaqkuna-ta rikch’achispa, Diospa makinwan pakasqa qallarin, hinaspa Paypa makinwan kicharisqa tukukun. Qatiq waymarkqa Exeter camp meetingmi, maypichus chawpi tuta waqyakuy Cristo-pa makinta qatiqkunata Aswan Santu Lugarman t’aqaykuspa ch’uyanchan.
When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.
Cristo Santísimo Lugarman kuyukuptinmi, makinta hanaq pacha-man oqarispa jurarqan pacha manaña kanqachu nispa. Chayraqmi “qanchis illapaykunata” sellarqan, chaykunaqa ñawpaq iskay angelkunapa historianta rikuchin, kinsa kaqpa historiapin kutichisqa. “Qanchis illapaykunata” sellarqan, imaynan Danielpa profeciankunata chunka iskayniyuq kapitulumanta sellarqan hinata. Danielpa chunka iskayniyuq kapitulumanta, kinsa simbólicomanta pachakuna p’unchaykunaq ñawpaq kaqnintan, Cristo iskaynin makinkunata hanaq pacha-man oqarin hinaspa willakun Diospa llaqtan ch’iqichisqa kayninqa tukukuptin, “admirakuq runakuna” tukukuqkuna ch’uya anchataq hoqarisqa kanqaku ofrenda hina nispa. Ñawpaq kaq hinaspa iskay kaq angelkunapa imayna rurasqa kaynin, kunan qhawarisqanchikpi, simblicamente rikuchin Diospa makinta sapa puriyninpi.
When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.
Pay sachata pakalliptin, huk llakikuyta paqarichin; makinta hurquptintaq k’anchay paqarin, chay k’anchayqa Chawpi Tuta Qapariy willakuypa k’anchayninmi. Ñawpaq llakikuyqa hatun llakikuykama alpha omega sutinta apamun, hinallataq sachaqa imayna sayasqanpi rikuchisqa kachkan. Qallariyqa tukukuyninta rikuchin, iskay llakikuykunapa chawpinpi waymark kaqtaq Habacucpa tablankunata sellasqa kasqanmanta kichasqa kasqanpa rurayninta rikuchin; chayqa Jeremiaspa ñawpaq ñankunata kichasqa kasqanm, hinallataq domingo kamachiy ñawpaqninpi templo hatarichisqa kananpaq tiyasqan siminmi, maypachachus tukusqa templo llapa urqukunamanta hawaman hoqarisqa kanqa. Chay chawpi waymarkqa, sachaq siminpi, hatarikuq kayta rikuchin; hinaspataq historiapi, trigota qura qhawanwan qhipa t’aqasqa kasqanwan rikuchisqapi, mana yuyaysapa virgenkunapa hatarikuyninta sut’inchan.
The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.
Habacucpa tablankunapa rikuchisqan ñanmarkawan unanchasqa hatarikuq kayqa wiñariq hina rikuchisqa kachkan; manam huklla ñanmarkachu, aswanpas huk pacha, sut’inchasqa qallariyniyuq tukukuyniyuqwan, Diospa makinwan rikuchisqa hina. Diospa makinqa iskay kuti kachkan ñawpaq llakikuypi, imaraykuchus iskay angelkuna kan, sapankankupas huk willakuyta makinpi apaq. Qatiqnin hatarikuypa ñanmarkanpas huk qallariy makiyuq, huk tukukuy makiyuqmi; chayrayku paypas iskay makiyuqmi kachkan profetayninpa característicakunapi. Kimsa kaq ñanmarka, aswan hatun llakikuypta, Cristo makinta oqarispa hanaq pachaman jurasqanta reqsichin, qanchis trueno-kuna sellasqa kashan chay kikin pasajepi, Danielpa chunka iskayniyuq kapítulonpi hina. Chay angel ñawpaq iskay angelkunapa profético estructuranta tukukuyta señalasqan cheqllapi, kunan yuyarisqanchikpi, payqa profético tiempopa aplicasqanta tukuchin, hinaspa Daniel libroypi huk paralelo pasajeman churakun, maypichus manam huk makillantachu oqarin, aswanpas iskaynin makinkunata oqarin.
In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.
Daniel chunka iskayniyuqpi kinsa profétic pacha tiyakun qichusqa qhepa p’unchaykunapi, kaymi Diospa llaqtanman qhepa p’unchaykunapi chayanqa. Danielpa tukukuyninpi, chay hatun tukuchiy rikch’ayninpi, ñawpaqta rimarisqa karqan Danielmanta, paymi Diospa puchuq llaqtanta rikch’achin, payqa yachayniyuq karqan iskayninmanta hina rikch’ayninmantapas. Danielpa qhipaman qillqasqan qhepa kaqmi imayna yachay yapayqa Judá ayllumanta León nisqawan llamk’achisqa karqan, Diospa llaqtan ukhupi qhipa kawsarichiyta, allinchaytawan paqarichinampaq, paykunataq “entienden” nisqakuna hina reqsisqa kanku. Payqa llaqtanta sellayta hunt’an, Apocalipsispi “qanchis truenos” nisqakunata qichuspa, Daniel chunka iskayniyuqpi “kinsa periodos” nisqakunapa qichusqasqanwan tinkuchispa.
When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.
Jesusqa reqsichin, Diospa llaqtanpa kallpan chinkachisqa kinsa wata huk chawpi profetiku p’unchaykunapa tukukuyninpi llapa “musphaykuna” tukusqa kanqankuta sut’inchaspa, payqa julio 2023 watata reqsichin, maypichus Apocalipsis chunka hukniyuqpi callekunapi kinsa p’unchay huk chawpi wañuypa tukukuynin chayasqa karqa. Kunanqa musphaykuna domingo kamachiy ñawpaqninpi tukusqa kanqa. Payqa julio 2023 watata señalasqa, mana hukllachu, aswanpas iskaynin makinkunata hoqarispa. Chayta ruwaspanmi tardanza pacha tukukuyninta señalarqa, hina Millerruna historiapi pantasqanmanta makin hurqusqan hina. Ñawpaq llakikuyqa julio 18, 2020 watapi karqa, Millerrunakunapa ñawpaq llakikuyninwan rikch’akusqa hina, hinaspataq tardanza pacha qallarispa purirqa, julio 2023 watapi puchuq llaqtanta huñunaypaq iskay kutita makinta mast’arirqan kama.
The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.
Ñawpaq llakikuyqa Diospa makin pantasqata pakasqanwanmi rikuchisqa, chaymi Millerita-kunapaqqa wata 1843-ta reqsichisqanku, mana 1844 wata, octubre 22 p’unchawtachu. Chay llakikuyqa chunka iskayniyuq kaq t’aqa chunka iskayniyuqpi, versículo chunka iskayniyuqpi rikuchisqa kachkan. Ñawpaq llakikuyqa Paypa makin pantasqata pakasqanwanmi rikuchisqa kachkan, hinaspapas Millerita-kuna, ñawpaq llakikuyman chayaqkunawanmi unanchasqa karqan. Versículo chunka iskayniyuqpi simiqa “hamun” nisqami. Kusisqa kachun suyaq runaqa, hinaspa 1335-man “hamuqqa”; kusisqa kachun 1844 wata, abril 19 p’unchaw llakikuyman “hamuqqa”. “Hamun” nisqaman tikrasqa simiqa “llank’ay” manam, aswan “llamk’ay” manachu, nisqaykimantaqa “tupay” ninmi. Millerita-kunaqa ñawpaq llakikuyta musyarqanku maypachachus wata 1843 wata 1844-wan tupaqtin. Daniel chunka iskayniyuqpa versículo chunka iskayniyuqqa iskaynin llakikuykunamanta reqsichin: 1844 wata, abril 19 p’unchaw ñawpaq llakikuyta, ichaqa aswan chiqanta 2020 wata, julio 18 p’unchaw ñawpaq llakikuytapas.
The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.
Kinsa pacha tukuy proféticop chaymanta qhipa pacha profético, kimsa pachakunamanta pacha tukukuypi kichasqa kaqkuna, maypachachus yachay yapasqa kan hinaspa trigota qura qiwawanmanta qhipa t’aqayta hunt’an, chay hina riqsichispa profético k’anchay kichasqanta, mayqinchus pachak tawa chunka tawa waranqa runakunata sellan, chaykunaqa kaqllan profético pacha kanku.
The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.
Qanchis ñiqin versopa ñawpaq pachanqa, Apocalipsis chunka hukniyuqpi kimsa pacha kuskan p’unchaykunapa ch’iqichisqa kayninpa tukukuyninmi, 2023 wataq julio killapi; chunka iskayniyuq versopi kaq pachataq, chay kikillan ch’iqichiyqallataq qallariyninmi 18 julio 2020 p’unchaypi. Alpha y Omegaqa Daniel chunka iskayniyuqpi qanchis truenoqkunapa historianta señalarqan, chay historiataq 18 julio 2020 p’unchaypi llaquikuywan qallarin, hinaspa kimsa pacha kuskan simbólico p’unchaykunamanta qhipaman 2023 wataq julio killapi tukukun. Chay hina ancha allin yachaypaqmi kaypis: Alpha y Omegaqa qhipa suyasqa pacha qallariyninta tukukuynintawan señalaspaqa, manam hukllachu, aswanpas iskaynin makinkunata hanaq pachaman hoqarispa, wiñaypaq wiñaykama kawsak Diosrayku jurarqan.
The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!
Runa Paq Churin Diospa Churinqa Taytanwan juramentota rurashanmi, Diospa pacton llaqta runakunapa willakuyninpa tukukuq patapi qallarisqan kikinpi, maypichus Cristoqa ñawpaqta Abramta qayarqan huk promesawan, chaymantataq promesata takyachirqan juramentowan. Usut'aykikunata urquychiy, sagrado allp'apin kankichik!
The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.
Kimsa profétic pacha yupaykunapa chawpi qillqaqa mana imapas aswan pisiqa kanchu Abrampa hinaspa Pabloq rimanakuy pachamanta profecían 430 watakunamanta omega hunt’aynim, versículo chunka hukniyuqpi rikuchisqa 1290 watakunapi imaymana rikuchisqan hina. Versículota Millerita yachaywan qayllachispa, papadupaq kimsa chunka watakuna wakichikuy pacha kasqanta reqsichirqan, chaymanta qatiqta papadupa qatikachayninpa 1260 watakuna. Abrampa 430 watankunaqa watasqa kayta hinaspa kacharichisqa kayta huk suyupi sut’ita rikuchin, ñawpaq kimsa chunka watakunaqa Señormi Abramwan rimanakuyman haykusqanta tantiaspa. Sacerdotekunapaq kimsa chunka watakuna wakichikuyqa 1989 watapi qallariq, tukuy pachaq tukukuyninpi; chay kimsa chunka watakunataq Domingo kamachiypi tukukun, maypichus versículoqa ch’inyaypa millay melqayta churakusqanta reqsichin, hinaspataq Diospa llaqtanta 1260 simbólicu watakuna qatikachanqa, Juanpa 42 simbólicu killakunawan Apocalipsis chunka kimsayuqpi tupachisqa.
The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.
Pachak tawa chunka tawa waranqa runakunap allichay kuyuyqa 1989 watapi qallarikurqan, Señorqa paqarisqan lawmanta paqariyninta qallarispa, huk sasachakuy chawpi tutapi sirvinanpaq sacerdociota wakichisqanrayku, chayqa Domingo kamachiy qallariptinmi qallarin. Alfa hinaspa Omegaqa Hiddekel mayu patapi sayarispan, iskaynin makinakunata hanaq pachaman oqarispa jurarqan: 18 julio 2020-manta julio 2023-kama t’aqanakuy hunt’akupaqtin, Cristoq rurayninwan kuska musphaykuna—Paypa Dios kayninta runa kaywan huñusqanwan tupaq—tukukusqaña kanqa.
This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.
Kayqaqa chunka capítulo nisqapi rimarisqa kikin willakuymi, qanchis truenu-kunapa hilañanpi; payqa chaypiqa mana sapaqllachu tiempo-manta proféticoman churakusqanta tukuchirqan, aswanpas reqsichirqan qanchis kaq trompetapa waqyasqan p’unchaykunapi Diospa pakasqa misterio-nin tukusqa kananta. Daniel chunka iskayniyuqpi paralelo pasaje nisqapas reqsichin, ch’iqyasqa kay tukusqan julio killapi 2023 watapi, Diospa llaqtanpa sellasqa kayninta tukuchiyqa tukusqa kananta, chayta qanchis kaq trompetapa waqyasqanwan rikuchisqa hina, mayqinchus Cristo makinta oqarispa jurarqan iskaynin paralelo pasajekunapipas.
The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.
Daniel docepa kimsa kuti willakuypa ñawpaq profetiku pacha chaymanta qhipa profetiku pachaqa alpha hinallataq omega unanchayniyuqmi. Qanchis versículopi ñawpaq pachaqa chay kikin pachapa tukukuyninta reqsichin, chaytaq chunka iskayniyuq versículo qallariyninta señalasqan. Qanchis chaymanta chunka iskayniyuq versículokunapa chawpinpi, 1989 watapi pacha tukukuypa historianta, gracia tiempu wichq’akunankama, rikuchisqa kachkan. Qanchis versículopi alpha pachapa chawpinpi, chunka iskayniyuq versículopi omega historiapa chawpinpitaq, runakunaq qhipa hatun hatarikuyninmi domingo kamachikuy mantamichaq Michael sayariqkama rikuchisqa kachkan; chaytaq Michael sayariq kasqan kikin capítulo-pi rikuchisqa kachkan.
The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.
Chawpi pacha rebeliónqa, ñawpaqtaqa hawa rebeliónpa willakuy historiannintan; ichaqa kimsa chunka wata ñawpaq kaqqa uku historiannintan sacerdotekunapa wakichikuyninmanta, paykunaqa qhipa 1260 pachapi rikuchisqa hawa kallpakunawan chiqap tinkunakuypi kashaqkuna.
The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.
Chaupi pacha rikuchin hebreo alfabitopa chunka kinsayuq qillqapa hatarinanta, hinaspa ukuwan huñukun, kay pachapi jatun churanakuypa qhipa maqanakusqanta rikuchisqanrayku, kamachikuy pacha manaraq tukusqankama. Hawaqwan ukuwan huñusqanqa Danielpa qhipa musquyninpa willakuyninpas kachkanmi, mayu Hiddekelwan sutichasqa, kimsa capitulokunawan kuska, chaykunapas Alpha y Omegaq sananchaqninta apanku, hinaspa cheqaq kaypa sayaynin patapi sayarichisqa kanku. Ñawpaq hinaspa qhipa capituloqa Diospa llaqtanta sellasqanmanta rimanku, paykunata wiñaypaq lliphipiq qoyllurkuna hina rikuchispa. Chaupi capitulo, hatarinayuq, chay kikin historiata reqsichin, versículo chunka hukniyuqpi rikuchisqa kaqta, 1290 watakunawan, chayqa kikin sayaynipi chaupi versículo kasqanrayku.
When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.
Cristoqa makinta profétikopa ruwanakunapi llamk’achikuspanqa achka cheqaqkunata sut’inchan, ichaqa llaqtan runakunata pusashan ñantapas sut’inchantaqmi. Jesucristoq rikuchisqanqa 2023 watapa julio killapi kicharisqa qallarin. Chay kicharisqapiqa qanchis truenuykunapa kicharisqanpas, hinallataq Danielpa willakuynin chunka iskayniyuq qillqapi rikuchisqa willakuyninpas kananmi. Chay kichariyqa tawa chunka versiculopi pakasqa historiapi ruwakun, chay historiaqa 1989 watapi qallarispa domingo kamachikuykama tukuynin chayan. Chay historiapiqa Diospa llaqtan runakuna sellasqa kanqaku, chay sellasqa kayqa Espíritu Santoq hich’akusqanwanmi. Espíritu Santoq qhipa, tukukuq hich’akusqanqa Apocalipsispa pusaqniyuq qillqapi reqsisqa kachkan, maypichus qanchis kaq hina, chayrayku qhipa sellu hina rikuchisqa. Judá aylluq Leónqa pichqa kaq qillqapi atiparqan qanchis selluyuq librota kicharinanpaq.
The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.
Soqta selloqaqa tapuyta hatarichirqan suqta kaq qillqapa tukuyninpi, pichus sayayta atinqa chay pacha ukhupi, huchapaq manaña mediación kasqanmanta.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Paypaq phiñakuyninpa hatun p’unchaynin chayamunña; hinaspataq, ¿pitaq sayariyta atinman? Apocalipsis 6:17.
The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.
Jutir capitulomanta, icha manam chayta niyta atinkichu jutir versículota, qallarichin pachak tawa chunka tawa waranqa sellasqa kaqkunata, hinallataq hatun achka runa tantasqa kaqkunata Diospa qhapaq suyuman Domingo kamachiy sasachakuy pachapi. Pachak tawa chunka tawa waranqa kaqkunaqa soqta kaq sellopa tapukuyninpa kutichisqanmi kanku. Qanchis kaq capitulopi paykuna rikuchisqa kaptinkutaq, chaymanta pusaq kaq capitulo reqsichin qanchis kaq, tukukuq sellopa kichasqa kasqanta.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.
Qanchis kaq sellota kicharisqanpim hanaq pachapi upallay karqan kuskan ura hina. Hinaspan qawarirqani Diospa ñawpaqninpi sayaq qanchis angelta; paykunamanmi qanchis trompetakuna qosqa karqan. Hinaspan huk angel hamuspa altarpa qayllanpi sayarqan, qori inciensota apana qerota hap’isqa; paymanmi askha inciensokuna qosqa karqan, llapa ch’uya runakunapa mañakusqankunawan kuska haywananpaq, trono ñawpaqpi kaq qori altar patapi. Inciensopa q’osñinmi, ch’uya runakunapa mañakusqankunawan kuska, angelpa makinmanta Diospa ñawpaqninman wicharirqan.
And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Hinaspataq ángelqa inciensopa q'uwinanta, altarpa ninanwan hunt'achirqan, hinaspan kay pachaman wikch'uykurqan: chaymantataq karqan kunayuq rimaykuna, illapakunapa qaparikuyninkuna, llipyaykuna, hinallataq pachakuy. Apocalipsis 8:1–5.
The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.
“ninata”, Isaias qillqap soqta kaq kapitulumpi “rawray” hina rikuchisqa, panay White nisqanman hina pichaypa unanchaqninmi, altar-mantam hurqusqa hinaspam kay pachaman wikch’usqa. Pentecostés p’unchawpi hanaq pacha-manta “ninataqa” “nina” qallukuna hinam rikuchirqan. “Nina”mi Koveniopa Kachaqninqa Levípa churinkunata pichanapaq llamk’achin.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Paypa makinqa makinpi kachkan, paymi era-ninta allinta pichanqa, trigonta taqenman huñunqa.’ Mateo 3:12. Kayqa huk pichay pacha karqan. Cheqaq simikuna wanmi qaranqa trigomanta rakisqa karqan. Sinchi yanqa hatunchakuspa, kikinkunata allinpaq qhawarispa, oqarisqaman mana chaskikuyta atisqankurayku, hinallataq kay pachata anchata munaspa, llamp’u sonqoyuq kawsayta mana chaskiyta munasqankurayku, achka runakuna Jesusmanta karunchakurqanku. Kunanpas achkakuna chay hinallataq ruwashanku. Almakuna kunan p’itipasqa kashanku, imayna Capernaum llaqtapi sinagogapi chay disipulokuna p’itipasqa karqanku hinata. Cheqaq kayqa sonqoman chayasqa kaptin, paykuna rikunku kawsayninku Diospa munayninwan mana tinkusqanta. Kikinkupi hunt’asqa huk tikraypa kasqanta rikunku; ichaqa mana munankuchu sapaqman saqespa llamk’anata apayta. Chayrayku huchankuna rikuchisqa kaptin phiñakunku. Piñakuspa ripunku, imaynan disipulokuna Jesusmanta ripurqanku chhina, rimarispa: ‘Kay rimayqa sasa rimaymi; ¿pitaq uyariyta atinman?’” The Desire of Ages, 392.
Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.
Ninaqa uraykamurqa Elíaspa haywarisqanman, hinallataq Gedeonpa haywarisqanman angelpaq. Pichaypa “nina”qa Diospa Siminmi, chayrayku santochasqa kayqa kikinpa Siminwan santificasqa kaymi. Qanchis sello qichusqa kaptin kay pachaman wischuykusqa “nina”qa reqsichin qipa p’unchaykunapi kichasqa profetiku willakuypa kallpachasqa kasqanta, qanchis trompetapa waqyasqan pachapi, qanchis illapakunawan rikuchisqa ruwanakunapa tukuyninpi, hunt’asqa hinallataq allin hunt’akuyñinpi, hinaspataq Daniel chunka iskayniyuqpi kimsa profetiku pacha hinawan takyachasqa kasqanta, chaykunaqa qipa p’unchaykama wisq’asqa karqan.
The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.
Jesucristopa Apocalipsisninqa, runakunaq pruebanku tukukuy p’unchawman haykuykuchkan chaylla qichasqa kashaqtin, qanchis trueno-kunapa qichasqanmi chaypi kanan; qanchisñiqin selloq hurqusqanmi; Daniel chunka iskayniyoqpa qichasqanmi; hinallataq Daniel chunka hukniyoqpa tawa chunkañiqin versículopi pakasqa historiapa qichasqanmi, chay kikin historiapi angelqa linu p’achayuq Qhariman tapurqan: kay musphaykunaq tukukuyninqa imataq kanqa nispa.
The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.
Linu p’achawan runaqa kutichispa nirqan—2023 watapi julio killapi suyasqa tiempopa tukukuyninman chayaspaqa, pachata chayanki pachaq tawa chunka tawa waranqa sellaqkunapa historianninta.
He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.
Paypas nirqa—Apocalipsis chunka hukniyuqpi kinsa pusaqniyuq simboliku punchawkuna chawpin tukukuyninpi, Daniel qillqamanta huk profetiku willakuy kichasqa kanqa, imaynachus 1798 watapi pacha tukukuyninwan rikuchisqa karqa chayhina. Chaymanta kichasqa kananpaq cheqaq yachachiyqa, kinsa pusaqniyuq simboliku punchawkuna tukukuyninpi, Daniel qillqapi kikin isqun versokunapin tarikunqa, mayqinkunachus Daniel qillqata sellasqa kasqanta, hinaspa kichasqa kasqantapas reqsichin hinaspa sut’inchan.
We will continue these things in the next article.
Kaykunaman qillqapi kaykunataqa qatipasaqku.
“When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.
“Cristo kay hallp’aman hamuspa, wiñaymanta wiñayman chaskisqa kawsay yachachiykuna, hinallataq qhelqasqa Simiq runakuna yuyayman hina sut’ichasqan, runakunamanta pakarqanku cheqaqta, imaynatachus Jesuspi kashan chayta. Cheqaqa achka ñawpa kawsay yachachiykuna ukhupi pampasqa karqa. Ch’inmi chinkarqa sagrado qhelqakunaq espirituynin ima niyninpas; mana iñisqankurayku runakuna hanaq pacha qori waqaychasqa qhapaq kaypa punkunta wisq’arqanku. Tutaya pacha hallp’ata qhatirqan, ancha yana tutaya runakunatapas. Cheqaqa hanaq pachamanta hallp’aman qhawarqam; ichaqa maypipas mana rikuchikurqachu Diospa sellonnin. Wañuy lliklla hina llakikuy tutaya hallp’a pataman mast’arikurqan.”
“But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.
“Ichaqa Judá ayllumanta León atipaykurqan. Pay kicharirqan sellota, chaymi wisqarqan Diospa yachachiy qillqapta. Kay pacha saqesqa karqan qhawananpaq cheqaq, mana imawan chaqrusqa chiqaq kayta. Chiqaq kay kikin uraykamurqan tutayayta kutichinampaq hinaspa pantayta hark’anampaq. Hanaqpachamanta cachasqa karqan huk Yachachiq, chay k’anchaywanmi k’anchanan karqan llapa runata kay pachaman hamuqta. Karqanku qhari warmikuna, yachayta ancha munaspa maskhaqkuna, profecíapa allin, mana llullakuy atisqa siminta; hinaspa chay chayamuptin, hina karqan imayna huk k’anchay tutayasqa cheqapi phicharisqanmanta.” Spalding Magan, 58.
“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.
“Qillqaqkuna, Fariseokunapas, Qelqakunasanta yachachisqankuta rimarqanku; ichaqa kikinkuq yuyayninkuman hinallataq kawsayninmanta hamuq yachachiykunaman hina sut’incharqanku. Paykunaq ruwayninkuna hinallataq rimayninkuna aswan-aswan sasa kasqankuman chayarqanku. Espirituyninpiqa, ch’uya Simiqa llaqtapaq hinam kasharqa huk sellasqa libro hina, yuyayninman mana yaykunanpaq wisqasqa.” Signs of the Times, May 17, 1905.