In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.
Ch’inpiqpiqpi kaqpi huk kunan kasunanpaq, ch’inpiqpiqmi kanan. 2023 watapa julio killapi, huk kunan qallarikurqan uyariykuyta, chaypi reqsichispa Judá ayllumanta Leónmi hina kachkarqanmi Kikinpa qhawayninta kicharispa, imaynachus Apocalipsis libroq ñawpaq kaq capítulo hukpi churakusqa kasqanman hina. Sábado p’unchaypi, julio 18, 2020 watapi, llakikuy qallariqmi Apocalipsis chunka hukniyuqpi kimsa p’unchay chawpin p’unchaykunata, chaymi tukurqan sábado p’unchaypi, diciembre 30, 2023 watapi. Chay sábado p’unchaypi, julio 2020 watamanta kayman, Future for America huk kutitaqmi llapa runakunapaq rimarqan Zoom huñunakuypi.
From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.
Chaymanta pachaqa, Jesucristoq Revelacionninqa aswan-aswan kichakusqa. Qallarisqa huk revelacionwan “cheqaq kay” nisqa simimanta; chaymanta qhawasqa karqa, chay simiqa rikuchisqanman hina kasqanta kimsa puriyniyuq huk marco nisqapi, hebreo alfabetoq ñawpaq, chunka kimsayuq, iskay chunka iskayniyuq qillqankunawan sut’ichasqa; chaykuna huñusqa kaspa “cheqaq kay” nisqa simita ruwanku. “Cheqaq kay” nisqa simiq marconpi rikuchisqa kimsa puriyninkunaqa ñawpaq cheqaq kay karqa, musuq churakuypi churakusqa.
For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”
Wata watakunapiña rikuchirqanchik patio, Santo Lugar, Hinantin Santo Lugarmanta kimsa patakunata, Espíritu Santopa kimsa ruwayninwan kuska-paralelo kasqanta: patiopi huchamanta yuyayman churan, Santo Lugarpi chiqap kayta rikuchin, Hinantin Santo Lugarpita juzgan. Kay kimsa patakuna Diospa Simin tukuypi rikurimusqanta reqsichirqanchik; ichaqa 2023 watakama, chay llapan yachaykunaqa “cheqaq kay” nisqapa marco-ninwan hatunman churasqa karqan. Ñawpaq cheqaq kayta hap’ispa, musuq cheqaq kay marco-man churayqa, Cristopa ruwasqanmi, paypa Siminta sapa kuti aswan astawan kichaspa. 2023 watapi tukukuq “ch’in pampa”qa, profético “pacha tukukuypa tiempo-nin”ta rikuchin, maypachachus huk profecía kichasqa kan. Chay profecíaqa Jesucristopa revelaciónninmi, paymi “Cheqaq Kay.”
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Qispichiqpaq pacha chaypi, judiokunaqa yachay chiqaqpa ancha chanin quri ruminkunataqa unay yachachiykunapa, willakuy qillqakunaq q’upakunawan hina allinta pakarqanku, chaymi mana atikurqachu chiqaqta llullaqmanta reqsiy. Qispichiq hamurqa chay superstición nisqapa q’upanta, unaymanta munasqa pantaykunatawan pichanapaq, hinaspa Diospa siminpa quri ruminkunata chiqaq kaypa marconpi churarinapaq. Imatataq Qispichiq ruwanmanku, kunan noqanchisman hamuspan, imaynatachus judiokunaman hamurqa hina? Payqa hinallataq llamk’anan karqan unay yachachiykunapa, ceremonia nisqakunapa q’upanta pichaspa. Judiokunaqa anchatapuni chinkachisqa sonqowan tarikurqanku pay chay llamk’ayta ruwaptin. Paykunaqa Diospa ñawpaq chiqaqninta mana rikuytaña atirqankuchu, ichaqa Cristoqa musuqmanta qhawachirqan. Noqanchispa llamk’ayninchismi Diospa ancha chanin chiqaqkunata supersticiónmanta pantaymantawan qispichiy. Imayna hatun llamk’aytaq evangeliopi noqanchisman kamachisqa kachkan!” Review and Herald, June 4, 1889.
It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”
“Llamk’asqanchikmi kan Diospa chanin ancha kuyay yachachiykunata supersticionmanta hinaspa pantaymanta qispichiy,” hinaspa “Diospa Siminpa qori rumi sapa qhapaqkunata cheqaq kaypa marconninpi churay.” 2023 watapi Señorqa cheqaq kaypa marconninta riqsichirqan, “cheqaq kay” nisqa simipi rikuchisqa estructura ukhupi. Chay marconqa rikuchin Diospa “ñawpaq” cheqaq yachachiykunata.
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
“Pantanakuna llut’a q’upakuna pantasqapa allin chanin kaq cheqaq kaymanta qori rumi-hinalla sumaq ancha chanin kaqkunata pampachirqanku; ichaqa Señorpa llamk’aqninkuna kay qori qhapaq qori qori kaq qhapaq rikch’ayninkunata urqunankumanmi, chay hinaqa waranqa waranqakuna kusikuywan manchakuy yupaychaywanpas paykunata qhawarinqaku. Diospa angelkuna moqochasqa llamk’aqpa ladonpin kashaqku, graciawan hanaq pacha k’anchayninwanpas qospa, hinaptin waranqa waranqakuna Davidwan kuska mañakunqaku: ‘Ñawiykuna kichariy, kamachikuyki-manta admiraypaq kaqkunata qhawarinaypaq.’ Cheqaq kaykuna, unay wata watakuna mana rikusqa mana kasukusqa kasqankumanta, Diospa santu siminpa k’anchachisqa p’anqankunamanta nina hina phicharinqa. Iglesiakuna llapa, cheqaq kayta uyarispapas mana chaskispa, qespichispa saruch’aspa, aswan mana allin ruwaykunata ruwankaku; ichaqa “yachaqkuna”, cheqaq sonqoyuqkunaqa entiendenqaku. Libro kicharisqan, Diospa siminkunapas chayanqa chaykunapa sonqonman, paypa munayninta yachanankuta munasqankuman. Hanaq pachamanta angelpa sinchi qapariyninpi, kimsa kaq angelwan huñunakuspa, waranqa waranqakuna rikch’arinqaku chay suñuy mana yuyayniyuq kaymanta, mayqenmi kay pachata unay wata watakuna hap’isharqan; hinaspan cheqaq kaypa sumaq kayninta chanintaq qhawarinqaku.” Review and Herald, December 15, 1885.
The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”
“Señorpa llamk’aqninkuna”, “yuyaysapakunapas” hinaspa “chiqap sonqoyuqkunapas”, “entiendenqanku”, hinaspa “pakasqa qhapaq kaykunata” “riqsichinqaku, chay hina waranqakuna kusikuywan mancharikuywanpas qhawanankupaq.” Llaquypaqmi Laodicea Adventismoqpaq mana paykunachu k’achallakuy llaqta kasqankumanta rikch’arinakuq kinsaq angelpa hatun qapariyninpi, imaraykuchus chayqa domingo leymin, hinaspataq chayqa ancha qhipallañam Adventismopa rikch’arinanpaq. Chunka hukniyuq horaspi llamk’aqkunaqa “k’achallakuy llaqta kasqankumanta” rikch’arinaku “angelpa hatun qapariyninpi, mayqinchus kinsa kaq angelman huñukun” utqaylla hamuq domingo leypi. 2024 watamanta pacha, “Cheqaq-kaykuna, unay pacha mana rikusqa mana uyarisqapas kasqankuna,” k’ancharimushanku “Diospa ch’uya siminpa k’anchasqa p’anqakunamanta.”
In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.
Isaías 22:22pi Eliakimman huk llaveta chaskin, hinallataq Mateo 16pi Pedroman hanaq pacha qhapaq suyupa llavenkunata chaskin.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Davidpa wasinpa llavinta umallanta paypa rikranman churasaq; chaymi kicharinqa, mana pipas wichq’anqachu; wichq’arinqataqmi, mana pipas kichanqachu. Isaías 22:22.
The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.
“llave” nisqaqa Filadelfiamanmi qusqa, chayqa Sagradas Escrituraspi hukllaña huk cheqapi kichaypa hinaspa wichq’aypa llave nisqamanta rimarisqanrayku.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Filadelfiapi iglesiapa angelninman qillqay: Kaykunatan nin chay Santo kaq, Cheqaq kaq, Davidpa llavinta hap’iq kaq, kicharin, mana pipas wichq’ananpaq; wichq’an, mana pipas kicharinanpaq: Ruwayniykikunatan reqsini: qhawariy, ñawpaqniykipi kichasqa punkutan churani, mana pipas wichq’ayta atinchu: aswan pisilla kallpayuq kanki, simiytapas waqaycharqanki, sutiytapas mana ñegarqankichu. Apocalipsis 3:7, 8.
At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.
Qhipa tinkuypi qillqaq judíokunawan, Cristoqa huk tapuyta hatarichirqan, chay tapuytaqa judíokuna mana kutichiyta atirqankuchu.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Fariseokuna huñusqa kashaqtinku, Jesusqa paykunata tapurqan, nispa: ¿Imatatak Cristo-manta yuyankichik? ¿Pipa churinmi payqa? Paykunañataq nirqanku: Davidpa Churinmi. Paytaq paykunaman nirqan: ¿Imanataq chayqa Davidqa Espíritu piñi payta Señor nispalla sutichan, nispa: “Señorqa Señorniyman nirqan: Paña ladoypi tiyay, awqaykikunata chakikipa uranman churaykama”? Chayhinaqa, David payta Señor nispa sutichaptinqa, ¿imaynataq paypa churin kanman?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Manam pipis payta huk simillata atiparqachu, chay p’unchawmanta ñawpaqmanpas manam pipis aswan tapuykunata payta tapuyta atirqachu. Mateo 22:41–46.
The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.
Judíokunaqa mana atiparqankuchu Davidwan Cristowan proféticamente tinkisqanraykuta entiendenaykuta, imaraykuchus paykunaqa faltasqaykutaqa profético llavekunata, Bibliaq siminpi “línea patanpi línea” nisqanta entiendenankupaq. Cristoqa Judíokunawan rimasqanta tukuchirqan, paykunaq ñawsa kayninkuqa sayarqan cheqaq simita allinta rakiyta mana atisqankupi nispa reqsichispa. Payqa nisqanman hina, Moisesta entiendespaqa Cristotapas entiendenkimanmi; ichaqa paykunaqa mana entienderqankuchu chay Qellqakunata, mayqentachus nirqanku sayachispa amachasqankuta.
The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.
“Davidpa wasinpa” “llavisninqa” qusqa karqan Milleritakunaman, paykunaqa Filadelfia iglesiata karqanku. “Llavisninqa” huk musuqchasqa kuyuy karqan, kichasqa punkukunawan wisqasqa punkukunawan rikuchisqa. 1798 watamanta 1863 watakama, Milleritakunaq kuyusqanqa Filadelfiapa experienciamantan Laodiceapa experienciankama rirqan, chay hinallataq huk kuyuy kasqanmanta huk iglesia kasqankama rirqan. Huk punku kichakurqan, huk punkutaq wisq’akurqan 1844 wata Abril killapa 19 p’unchawninpi, imaynan huk punku kichakurqan, huk punkutaq wisq’akurqan 1844 wata Octubre killapa 22 p’unchawninpi, chay hinallataq huk punku kichakurqan, huk punkutaq wisq’akurqan 1863 watapi.
Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.
Eliakimqa huk llaveta karqan, ichaqa Pedroman “llavetakuna” qusqan karqa. Sapa llavetaqa 1844 watapi wisq’asqa punkum karqa.
“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.
“1844 watapi llaquikuy-manasqankupa pakasqa ima kasqanta kicharirqan santuario nisqamanta yachachiyqa llavi hina. Chaymi rikuchirqan hunt’asqa cheqaq-kaypa huk sistemata, hukninwan huknin t’inkisqa, sumaq tinkisqa, Diospa makinqa hatun advento kuyuriyninta pusasqanta qhawachispa, kunan p’unchawpi rurananchikta sut’inchaspa, paypa llaqtanpa maypi kasqanta hinaspa imata ruwasqanta achkiyman orqomuspa.” The Great Controversy, 423.
The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.
Santuario nisqamanta yachayqa 1844 watapi wisqasqa punkuta kicharichiq llave karqan, ichaqa Pedro-manpas qhapaq suyupa llavenkuna qoykusqa karqan.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Hinaspan Jesusqa nirqan: Kusisqa kanki, Simón Barjona; mana aycha nitaq yawarpas kayta qantaqa rikuchisurqanchu, aswanpas hanaq pachapi kaq Yayaymi. Noqapas qanta nini: qamqa Pedro kanki, kay rumi patanpitaq iglesiayta sayarichisaq; infiernopa punkunkunapas manam atipanquchu chayta atipayninwan llalliyta. Qamtataq hanaq pacha qhapaq suyupa llavikunata qosqayki; imam qampas kay pachapi watankiqa, hanaq pachapipas watasqa kanqa; imam qampas kay pachapi paskankiqa, hanaq pachapipas paskasqa kanqa. Mateo 16:17–19.
Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.
Sapa siq’ipi sapa siq’i hina, Filadelfia, qhipa rimanakuy novia, Pedro nisqawan rikuchisqa, Davidpa wasinpa llaventa chaskin, hina llataq hanaq pacha qhapaq suyupa llavenkunatapas. Davidpa wasinpa llaveqa qhipa yachachiymi karqa Jesuspa fariseokunawan rimanakusqanpi.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Fariseokuna huñusqa kashaqtinku, Jesusqa paykunata tapurqan, nispa: “¿Imatata yuyankichik Cristomanta? ¿Pipa churinmi payqa?” Paykunañataq nirqanku: “Davidpa Churinmi.” Payñataq paykunata nirqan: “Chhaynaqa, ¿imaynataq Davidqa Espiritupi payta ‘Señor’ nispa sutichan, nispa: ‘Señorqa Señorniyman nirqan: Pañay laduypi tiyay, awqaykikunata chakikipa uranman churaniykama’? Chhaynaqa, David sichus payta ‘Señor’ nin, ¿imaynataq payqa churin kanman?”
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Hinallataq mana huk simillawampis kutichiyta atirqachu, nitaqmi chay p’unchawmanta ñawpaqmanqa pipas manchakuspa aswan tapuykunata ruwarquchu. Mateo 22:41–46.
The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.
Davidpa, hinallataq Señorninwan kuska kaqmanta rimayqa, Pedroqa chaymanta pacha qallarin Pentecostés p’unchawpi, alto cuartopi, kinsa horapi. Fariseokunawan Cristowan tinkuynin punkuta wichq’arqanku chay rimayqa, Pedroq hatun llaveynin karqan Pentecostés p’unchawpi alto cuarto punkuta kicharinanpaq.
For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Davidqa manam hanaq pachakunaman wichqarqanichu; ichaqa pay kikinmi nin: “Señor Diosmi niwarqa Señorniyman: Paña ladoypi tiyay, ñoqaqa contraykikunata chakiykipa sarunanman tukuchinaykama.” Chayrayku tukuy Israelpa ayllun cheqaqtapuni yachachun: Diosmi chay kikin Jesusta, qankuna chakatarqankichis chayta, Señor hinataq Cristota ruwarqa.
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Kunanmi kayta uyarispa, sonqonkupi sinchita nanachisqa karqaku; hinaspan Pedro-man, hinallataq wakin apostolkunaman nirqaku: Qharikuna, wawqeykuna, ¿imataq ruwanayku?
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.
Chaymi Pedro paykunata nirqan: Arrepentikuychis, sapankamachis bautizakuychis Jesucristoq sutimpi huchakuna pampachakunanpaq, hinaptin Santo Espírituq qowasqan regalonta chaskinkichis. Imaraykuchus prometesqaqqa qankunapaqmi, wawaykikunapaqmi, llapa karupi kaqkunapaqmi, tukuy mayqenkunatapas Señor Diosninchis qayasqankaman hinam. Achka huk simikunawanpas willakurqan, kallpachakurqanpas, nispa: Kay millay mana allin miraymanta qespichikuychis. Chay hinaqa, paypa siminta kusikuywan chaskiqkunaqa bautizakurkanku; chay p'unchayllataq paykunaman yapasqa karqanku kimsa waranqa alma hina. Hechos 2:34–41.
Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.
Pedroqa karqa llavekunata watanaypaq utaq paskanaypaq, hinaspataq chayta ruraspaqa, hanaq pachapas Pedroq rurasqanwan acuerdopi kasharqa. Pedroqa Dios kaytawan runa kaytawan kuska llamk’asqankuta rikuchin, Diospa Siminpi kaq cheqaqkunata kicharinankupaq. Chay cheqaqkuna kicharisqa kaptinqa, yachay hina rikuchisqa kanku.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
“Yachaypa llavinta Cristopa p’unchayninpi qichusqa karqan chaykunawanmi, pikunachus chayta hap’iyta kasqa karqanku, Antiguo Testamentoq Qellqasqanpi yachaypa quri wasinta kicharinankupaq. Rabíkunapas yachachiqkunapas hanaq pacha qhapaq suyu punkunta waqchakunamanta, ñak’arisqakunamantapas casi wichqarqanku, chay hinallataq paykunata chinkayman saqirqanku. Paypa rimayninkunapiqa Cristoqa manam achka imakunata huk kutillapi paykunapa ñawpaqenman apamurqanchu, ama yuyayninkuta pantachinanpaq. Sapa puntoqa sut’i, t’aqaqa rikuchirqan. Manam p’enqakurqanchu ñawpaq, reqsisqa cheqaqkunata profecíakunapi yapamanta rimayta, sichus chaykuna paypa munayninman yanapanman karqan yuyaykunata sonqonkupi allinta sayachinanpaq.”
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“Cristoqa karqa llapa ñawpaq cheqaq kaypa ancha chanin rumi-kunapa qallariynin. Awqaqpa rurayninrayku, kay cheqaq kaykunaqa maymanta kuyuchisqa karqanku. Chiqaq mayninmanta t’aqasqa karqanku, hinaspa pantaypa marconninman churakusqa. Cristoq rurayninqa karqa kay ancha chanin rumi-kunata wakmanta allinchaspa, cheqaq kaypa marconninpi sayachiy hinaspa takyachiy. Chay cheqaq kaypa kamachikuyninkuna, pay kikinpa qosqan, pachantinta saminchananpaq, Satanaspa rurasqanrayku pampachisqa karqanku, hinaspa rikurirqan chinkasqa hina. Cristoqa paykunata qispichirqan pantaypa q’upa-manta, mosoq, kawsayniyoq kallpata qorqan, hinaspa kamachirqan ancha chanin jawa rumi-kuna hina lliphiyta, wiñaypaq sinchita sayayta.”
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“Cristo Kikinmi kaykunata ñawpaq kaq cheqaq yachachikuykunamanta mayqintapas manam aslla huch’uylla mañakuspalla apaykachanmanchu, paymi llapanta qallariq karqan. Paymi sapanka wiñay paqarimuq miraykunapa yuyayninkuman, hamut’ayninkumanpas churarqan; hinaspa kay pachaman hamuspanqa, wañusqa hina tukusqa cheqaq yachachikuykunata wakmanta ñit’ichispa, kawsayta quspa, qhipa miraykunapa allinninpaq aswan kallpayoqta rurarqan. Jesucristoqa paylla karqan chay cheqaq yachachikuykunata q’upa q’upamanta qispichiy atiyniyuq, hinaspa wakmanta kay pachaman quspa, ñawpaq musuq kaynintawan kallpantawanpas aswanraqta qospa.” Manuscript Releases, volumen 13, 240, 241.
Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.
Pitirpa llavinkunaqa watanaypaq hinallataq paskanaypaq karqan, chaymanta Pitirqa qhipa cristiano novia-ta rikuchin, paykunataq pachak tawa chunka tawa waranqa kanku. Pachak tawa chunka tawa waranqapa testigonkupi rikuchisqa Pitirpa watana willakuyninqa sellado nisqam. Pachak tawa chunka tawa waranqapa testigonkupi rikuchisqa Pitirpa paskana willakuyninqa kimsakaq ay usaymanta Islam nisqam.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
“Chaymantam kimsa kaq angelta rikurqani. Ñuqawan puriq angelnillaymi nirqan: ‘Manchaymi paypa rurasqanqa. Hatun manchaymi paypa kamachikuyninqa. Paymi chay angel, trigo-ta cizañamanta akllananpaq, hinaspa sello churayta, utaq watayta, trigo-man hanaq pacha pirwaqpaq. Kaykunan hunt’ananku llapan yuyayta, llapan atenciontapas.’” Early Writings, 119.
The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.
Pentecostés p’unchaypa ñawpaq ruru trigota haywarisqanmi chay watasqa trigokunata rikuchin, mayqinchus oqarisqa haywarikuq hina pachapi oqarisqa unanchata pachak tawa chunka tawa waranqa runakunapaq rikuchinman. Diospa llaqtanpa sellosqanqa Pedroq uku willakuyninmi, mayqinchus kimsakaq ay paqarisqan Islampa historianta ukhupi pasakuchkan, 9/11-manta ñawpaqman hinallataq sapa kuti astawan paskarispa.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Kaykunakuna qhipamanqa rikurqani tawa angelkunata kay pachapa tawa k'uchunkunapi sayasqankuta, kay pachapa tawa wayrakunata hapisqankuta, ama wayra phukunanpaq kay pachapi, ni lamar qochapi, ni mayqin sach'apipas. Hinallataq rikurqani huk angelta inti lloqsimuy cheqmanta wichariqta, kawsak Diospa sellonta apaqta; paymi sinchi kunkawan qayakurqan chay tawa angelkunaman, pikunamanpas qosqa karqan kay pachatawan lamar qochatapas ñak'arinankupaq, nispa: Ama ñak'arichiychischu kay pachata, nitaq lamar qochata, nitaq sach'akunata, ñawpaqtaq Diosniykupa kamachinkunata urkunkupi sellosqaykikama. Apocalipsis 7:1–3.
Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.
Chay tawa wayrakunaqa, Diospa llaqtanta watasqa kasqan tiempopi hark’asqa karqan, 9/11 p’unchaypi kacharisqa karqanku, chaymantaq George Bush uchuy kaq runa paykunata yapamanta hark’arqan. Pedroq hawaq willakuyninqa Islammi, hinaspataq paskasqa kaywan hark’asqa kaywanqa, Islam chay hawaq willakuy kaptinqa, sellasqa kay pacha tukuy tiemponta purin. Pedroq runa kayninqa Dios kaywan tinkisqa kashan, payman qusqa llavekunarayku hanaq pachawan kay pachawan rimanakuyta rikuchinku.
We will continue this study in the next article.
Kay qatiq yachayta qatiq qillqapi qatiqrisun.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.
Saqra supaypa tutayayninmi muyurqon Diosman mañakuyta qillqakamuqkunata. Awqaqa upallata rimarispa munachin huchaman urmanankupaq; chayqa llapallanmi kaptin, Diospa qorqan privilegioykunata mana allinta llamk’achisqankurayku, divinamente churakusqa mañakuypi. Imanaqtintaq Diospa churinkuna, ususinkunapas, mañakuyta manchakunman? Mañakuyqa feq makinpi llave hina, hanaq pacha waqaychana qollqepa punkunta kicharinanpaqmi, maypichus tukuy atiyniyoqpa mana tukukuq qhapaq kayninkuna waqaychasqa kashan. Mana sayk’uspa mañakuspa, allinta qhawarispa mana purispaqa, qillqayman churakuspa, cheq ñanmanta karunchakuspa pantayman urmananchikpaqmi peligropi kashanchik. Awqanchikqa sapa kuti maskhan khuyapayakuy tiyanaman richkanata hark’ayta, chaynaqa mana sonqonchikmanta mañakuspa, fe-wan kuska, gracia-ta atiytawan mana chaskinanchikpaq, tentacionta hark’ananchikpaq.
“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.
“Wakin hina kaqninchiskuna kan, chaykunaman hina suyananchikpaq Diosqa mañakusqanchikkunata uyarispa kutichinanta. Kaykunamanta huk ñawpaq kaqmi kay: paymanta yanapayninta necesitachkasqanchikta sientinanchik. Payqa nisqanman hina prometerqan: ‘Yaku taq churasaq yakunayuqman, mayukuna taq ch’aki allpaman.’ Isaías 44:3. Chaykunamanta, pichkunaqmi chiqap kaymanta yarqaychakunku, yakunayachkanku, Diosmanta ancha munakunku, paykunaqa allinta yachanankum kan huntasqa kanankuta. Sonqonqa Espíritu Santoq kallpachayninman kichasqa kanan tiyan; mana chayqa, Diospa saminchayninqa mana chaskisqa kayta atinchu.”
“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.
Ñoqanchikpa hatun necesitayninchikqa kikinmi huk argumentokuna hina, ñoqanchikraykutaq ancha sumaq simipi mañakun. Ichaqa kaykunata ñoqanchikpaq ruwanampaqa Señorqa mask’asqa kananmi. Paymi nin: “Mañakuychik, hinaspa qosqasqa kankichik.” Hinaspa: “Kikin Churinmanta mana qhispichispa, aswanpas llapanchikrayku entregaspa, ¿imaynataq mana Paywan kuska llapa imakunatapas munayllamanta ñoqanchikman qonqachu?” Mateo 7:7; Romanos 8:32.
“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.
“Sichus sonqonchikpi mana allin ruwasqata waqaychaspa qhawarikuptinchik, ichaqa mayqin reqsisqa huchaman hap’ipakuspanchikqa, Señorqa manan uyarinqachu; ichaqa arrepentisqa, llakikuywan p’akisqa almaq mañakuyninqa wiñaypaq chaskisqan kachkan. Llapa reqsisqa pantasqakuna allinyachisqa kaptinqa, creeyta atisunman Diosqa mañakusqanchikkunata kutichinanta. Kikinchikpa mérito nisqanchikqa manan hayk’aqpas Diospa munakuyninman chayananchikpaq yallinchu; Jesuspa allin kayninmi salvanqa, paypa yawarninmi pichanqa; chaywanpas noqanchikqa ruwananchikta ruwananchikmi tiyan, chaskisqa kaypa condicionninkunaman kasukuspa.”
“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.
Atipaqmi allinta mañakuypa huknin ima kaqninmi iñiy. “Pipas Diosman hamuqqa creenanmi kanan pay kasqanta, hinaspa sinchi mast’aywan maskaqkunaman kutichiq kasqantapas.” Hebreos 11:6. Jesúsqa discípulonkuman nirqan: “Imakunatapas munankichik, mañakuspaykichikqa creeychikña chaskisqaykichikta, hinaspa hap’inkichikmi,” nispa. Marcos 11:24. ¿Paypa siminta cheqaqtapunichu jap’ikunchik? Cristo-man Ñan, 94–96.
“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.
“Kayqa yachachiymi kashan Diospa sirviqnin kasqankuta rimakuq wayna runakunapaq, paypa willakuyninta apaqkunapaq, kikinkupaq tantiykusqankupi hatunchasqa kaqkunapaq. Paykunaqa mana imatapas muskhanaq kaqta tarinkumanchu kawsayninkupi, Elías hinaqa; ichaqa paykunaqa yuyanku mana uchuychasqa llamk’aykunata ruranankupaq hina, paykunapaq pisi chaninnaq rikuriptin. Mana uraykuyta munankuchu ministron kayninku hatun kaymanta, munasqa yanapakuyta ruranankupaq, manchakuspa sirvienteq llamk’ayninta rurasqankurayku. Tukuy chay hina kaqkunaqa Elíaspa ejemplonmanta yachakuychik. Paypa siminmi hanaq pachapa quri qaparinankunata wichqarqan, ch’akiytawan parachatawan kay pachamanta kimsa wata. Paypa simillanmi karqan hanaq pachata kicharinapaq llave, para phuyukunata apamunanpaq. Diospaqmi yupaychasqa karqan reyq ñawpaqninpi, Israelpa waranqankunaq ñawpaqninpi ima, mana sasachayniyuq mañakusqanta haywariptin; chayta kutichispa nina hanaq pachamanta llipyarqamurqan hinaspa sacrificiopa altarpi ninata hap’ichirqan. Paypa makinqa Diospa juicioyninta rurqarqan Baalpa pusaq pachak phisqa chunka sacerdotekunata wañuchispa; chaywanpas, p’itirisqa llamk’aymanta, p’unchaypa aswan reqsisqa atipayninmanta qhepaman, phuyu, para, nina hanaq pachamanta uraykuchiy atiyuq kaq runaqa munarqan uchuychasqa yanapakuyta rurayta hinaspa Ahabpa carronpa ñawpaqninpi tuta tutapi, wayrapi, parapipas phawayta, sirvinanpaq kamachiqta, paypa huchankunarayku, mana allin rurayninkunarayku ñawpaqninpi qapariyta mana manchakusqan kaqta. Reyqa punkukunaman yaykurqan. Elíasqa mantonwan p’istakurqan hinaspa q’ala allpapi sirikurqan.” Testimonios, tomo 3, 287.