The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.
Santuarioq yachayninmi “llave” karqa, chaywan kichasqa kananpaq, 1844 wata, octubre killapa 22 p’unchayninpi rikurisqa llakikuyta, kinsa kaq angilpa willakuynin qallariyninpi; hinaspan chay llakikuy yachaymi “llave” kan, santuarioq willakuyninta kicharinanpaq, templo pruebapaq, kinsa kaq angilpa tukuyninpi.
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 16:19.
Qanmanmi qosqayki hanaq pacha qhapaq suyuq llavekunata; imatataq kay pachapi watanki, chayqa hanaq pachapipas watasqa kanqa; imatataq kay pachapi paskanki, chayqa hanaq pachapipas paskasqa kanqa. Mateo 16:19.
The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.
Kay 11 punchaw Septiembre killapi, 2001 watapi “9/11” nisqaqa, Estados Unidos llaqtapi “911” emergenciapa waqyaypa unanchan kasqanwan tupaq, llapa imakunata ruraqpa kamasqanmi karqa. 18 punchaw Julio killapi, 2020 watapi llakikuyta entiendenqa imanam pachaq tawa chunka tawa waranqa runakunapa kuyuyñin chay hina reqsisqa kananpaq saqen; ichaqa chayta rikuyta munasqakunallapaqmi, Jesús kunan pacha espiritualta naturalwan rikuchisqanta, iskay waranqa watakuna ñawpaqpi imayna rurasharqa chay hinallataq kunanpas rurashasqanta. “20/20” qhawariyqa aswan allin qhawariymi kanman, hinaspa 2020 watapi llakikuyqa chay markaq ñanmi, chunka sipaskunapa profético historiapi templota reqsichinampaq.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mateo 25-pi chunka sipaskunamanta yachachikuq rimaypas Adventista llaqtapa experiencianta qhawachinmi.” The Great Controversy, 393.
Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.
Iskay chunka/chunka qhawariyqa aswan allinmi kan, cimientopi sayasqa cheqaqkunawan qhepa qhawariywan huñusqa kaptin. Pablo yachachin: “profetakunapa espiritunkunaqa profetakunapa espiritunkunaman kasukunku”; chayrayku Mateopa vírgenkunaqa Juanpa riqsichisqan pachallam vírgenkuna, paymi paykunata pachak tawa chunka tawa waranqaman riqsichin, hinaspa Juanqa paykunata vírgenkunata riqsichin—Apocalipsis 144.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Kaykunan warmikunaqwan mana qhellichasqa karqanku; paykunaqa qespisqa sipaskuna kanku. Kaykunan Corderota qatinku maymanpas richkan chayman. Kaykunan runakunamanta rantisqa qespichisqa karqanku, Diospaq hinaspa Corderopaq ñawpaq rurukuna hina. Apocalipsis 14:4.
The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.
Urmay pacha mikhuqpa ñawpaq rurunkunaqa Corderota qatipaq vírgenesmi, temploman yaykunankupaq; hinaspa templota entiendenapaq “llave” nisqaqa 2020 watapi llakikuymi.
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 llaventaqa rikranman churasaq; kicharinqa, mana pipas wichq'anqachu; wichq'arinqa, mana pipas kichanqachu. Isaías 22:22.
If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.
Sichus adventistak 144,000 runakunapa chawpinpi kananpaq churasqa kanqa chayqa, willakuykamachiq ñawpaq rimaypa munayninmanta, huk llakikuyman chayananmi karqa, mayqenchus llapaqpaq willasqa ñawpaq willakuy mana hunt’asqanmanta paqarisqa.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Sapas kuti chunka sipaskunamanta rikch’achisqamanmi kutichiwanku, pichqaqa yuyaysapakunam karqanku, hinaspa pichqaqa mana yuyaysapakunachu. Kay rikch’achisqa nisqaqa, sapa siminman hina, hunt’asqa karqan, hinaspa hunt’akunqaraqmi; imaraykuchus kay pachapaqmi huk sapaq rurasqayuq kachkan, hinaspa, kinsa kaq angelpa willakuynin hina, hunt’asqa karqan, hinaspa pacha tukukunankama kunan p’unchaypa chiqaq nisqa kaspa qhipakunqaraqmi.” Review and Herald, August 19, 1890.
The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.
Daniel qanchis chunka hukniyuq qillqapi chunka pichqayuq versiculopi Panium maqanakuyqa, chaymi chunka suqtayuq versiculoman apaq maqanakuy, chay versiculopi Estados Unidos llaqtapi domingo kamachikuyta reqsichin.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Chaymi norte llaqtapaq rey hamunqa, allpata oqarichispa muyurichinanpaq, hinallataq aswan sumaq sinchita pirqachisqa llaqtakunata hap’inqa; uray llaqtapa makinkunaqa manan atinqachu sayayta, nitaq akllasqa llaqtan runakunapas, nitaq kanqachu kallpa sayanankupaq. Daniel 11:15.
In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.
Kay versículopi, Estados Unidosqa Russiata atipan, hinallataq Rusiaq akllasqa llaqtantapas. Ichaqa qhipa versículopi, manam pipas sayayta atinchu Romaq hatarimuyninpa ñawpaqenpi, mayqinchus Judáta Jerusalénta ima ñawpaq kaq ruwayninta hina señalaspa, pacha tukuyta atipayninman yaykuyta qallarin; chayrayku Romaqa Bibliaq profecíanpi tawa kaq qhapaq suyuman hina hatarirqan. Versículo chunka suqtayuqpi chiqap lliphipiq allpapi sayasqanrayku, chiqap Romaq kamachikuyninpa unanchanqa chiqap lliphipiq allpapin kasharqan; chaymi versículo tawa chunka hukniyuqta rikch’achin, maypachachus espiritual Romaq kamachikuyninpa unanchanqa Estados Unidospa espiritual lliphipiq allpanman kallpachasqa churasqa kanqa.
The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.
Apocalipsis chunka kimsayuq p’anqapi allpa uywapa iskay waqrankuna Republicanismota hinaspa Protestantismotam rikuchin. Daniel chunka hukniyuq p’anqap chunka pichqayuq versiculopin Antiochus Magnus, Antiochus III, otaq Hatun Antiochus nisqapas reqsisqa, uray suyuqta atipan, Ptolemaic dinastía nisqawan rikuchisqa. Antiochusqa Donald Trump-tam rikuchin, uraymanta qhapaq reytaq Rusia-tam rikuchin. Panium maqanakuymi Estados Unidoswan Rusiawan, hinaspa Rusiaq akllasqa runankunawan maqanakuq kashan, chay maqanakuypinmi Antiochusqa atiparqan; ichaqa qhepamantaqa qhatiparqanmi sapan qhapaq suyun literal Roma nisqa kamaywan atipasqa, chayqa chunka tawa versiculopi kallpa kasqan, mayqinchus allpa uywapa republicano waqranpa hawa rikch’ayninta sayachin. Ukhun rikch’ayqa allpa uywapa protestante waqranwanmi rikuchisqa. Iskay waqrankunam Panium maqanakuypi kanku, Pedrupas chaypim kashan protestante hina, Joel p’anqamanta willakuyninwan.
250 Years
250 Watakuna
When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.
Kay allpata iskay siq’ikunata yuyarispa, tarisunchikmi 1776 watapi allpa uywa oqarisqanta qallarisqanta, chaymanta 1798 watakama, (iskay chunka iskayniyuq wata qhepaman) Apocalipsis chunka kimsayuqpi kaq lamar qochapi uywata wañuchiq ch’akiy chayasqanta, hinaspataq allpa uywa Bibliapi profeciapa suqtaq qhapaq suyunta hina kamachiyta qallarisqanta. Iskay pachak pichqa chunka watakuna qhepaman, 2026 watapi rikch’arimusqanchik may 8, 2025 p’unchaypi qallarisqa ukhupi templopa pruebanman.
Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.
Chay “250” wataqa Antiochus Magnuswanpas tinkisqallataqmi kachkan. 457 BC watapi kamachisqa qallarimusqanmantapacha iskay pachak pichqa chunka watakunata churaspa, 207 wataman chayanchis; chayqa Panium maqanakuymanta qanchis wata ñawpaqta, hinaspa Ptolemy Antiochusta Raphia maqanakupi atisqanmantapas chunka wata qhipata, chaymi Daniel chunka hukniyuqpi, chunka hukniyuq versiculopi rikuchisqa kachkan. Daniel 11:11 nisqaqa, chiqamanta, Republican waqrawpa hawa siq’inmi, chaymi Apocalipsis 11:11 nisqawan tupachkan, chayqa Protestant waqrawpa uku siq’inmi. Danielwan Apocalipsiswanqa huk kikin libron, hinaspa Apocalipsisqa sellokunata hawa profeciapa unanchanankunahin apachin, iglesiakunataqmi chay kuska uku profeciapa unanchanankunahin apachin.
Cyrus represents all three decrees, for you cannot have a third without a first and a second.
Ciroqa kimsa kinsa kamachikuykunata rikuchin, kimsañiqintaqa mana hap’iyta atinkichu hukñiqinwan iskayñiqinwan mana kashaqtin.
“In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Esdras qanchis ñiqin kapitulongpi kamachikuyqa tarikún. Versículokuna 12–26. Hunt’asqa aswan tukupuyninpiqa Persia suyupa rey Artajerjesmi hurqun, 457 a.C. watapi. Ichaqa Esdras 6:14-pi Señorpa wasin Jerusalén llaqtapi ruwasqa kasqanta nin: ‘Ciro, Darío, hinallataq Persia suyupa rey Artajerjespa kamachisqanman [“kamachikuy,” margenpi] hina.’ Kay kinsa reykuna, kamachikuyta qallariykuspa, musuqmanta takyachispa, hinallataq hunt’achispa, profecía mañakusqan hinaman chayachirqaku, chaymi 2300 watakunapa qallariyninta señalananpaq. 457 a.C. watata, kamachikuy hunt’asqa tukusqan pachata hina, kamachikuypa fechanta jap’ispa, sut’inchaypa llapa nisqankuna qhawarikurqan iskay chunka qanchis semanakunamanta, hunt’asqa kasqankuta.” The Great Controversy, 326.
From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.
457 a.C. watapi Ciro nisqawan rikuchisqa kimsa kamachiykunamanta, “250” watakuna tukukun ñawpaq pacha willakuypi Rafia maqanakuy chawpinpi 217 a.C., maypim Ptolomeo IV atirqan Antioquio Hatunta, hinallataq 200 a.C. watakama, chaypi Antioquioqa chaymanta Ptolomeota atirqan Panium maqanakuypi, chunka phisqayuq versículopi nisqaman hina. Chay siqiqa Antioquio Magnus-ta Donald Trumpwan tupachin. Bibliapa profeciapi soqtaq qhapaq suyu qallariyninpi, 1776 watamanta 1798 watakama, kan “22” watakuna, chaykunaqa soqtaq qhapaq suyupa wiñariyninta rikuchin. Chay “22” watakunapas rikuchillantaqmi chay willakuyta, mayqinchus “22” yupaywan sut’ichisqa kachkan soqtaq qhapaq suyupa willakuy tukukuyninpi, 2001 watamanta 2023 watakama. “22”qa Dios kaywan runa kay tinkuyninpa unanchaqninmi, mayqinchus Bibliapa profeciapi soqtaq qhapaq suyupa willakuynin ukhupi hunt’akun; payqa allpa uywami, hawa hornon Republicanismo nisqayuq, ukhu hornontaq Protestantismo nisqayuq.
The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.
“22” nisqawan rikuchisqan huñuywan Cristo rurashqan llank’ayninqa, Ancha Santísimo Cheqapi Cristo qhipa llank’ayninmi, huchapa chinkachisqanwan rikuchisqa; chayqa, Joel nisqanmanta hinata, Pedroq Diospa munayninwan qelqasqa yuyaychasqanwan kuska, qhipa para uraykamuqtinmi pasan.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3:19.
Chayraychi, chaymanta kutirikuychis, huchaykichis pichasqa kananpaq, Señorpa qayllanmanta samachikuypaq pacha hamuptin. Hechos 3:19.
The blotting out of sin is the last work of the heavenly High Priest.
Juchapa hucha qelqasqa kasqanmanta chinkachiyqa hanaq pacha Hatun Sacerdotepa qhepa ruwayninmi.
“As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.
“Ñawpaq p’unchawkunapi runakunapa huchankuna iñiywan hucha rayku ofrendaman churakuspa, yawarninwan rikch’anallapi allpapi kachka santwarioman apachikusqankuña karqan, chay hinallataq musuq tratopiqa, wanakusqa runakunapa huchankuna iñiywan Cristoman churakunku, cheqaqtapuni hanaq pacha santwarioman apachikunku. Hinallataq imaynan allpapi kaq santwarioq rikch’anap ch’uyañayninqa qhellichasqa kasqan huchakunata oqarispa ruwakurqan, chay hinallataq hanaq pacha kaqpa cheqaq ch’uyañayninqa chaypi qillqasqa huchakunata oqarispa, utaq chinkachispa, ruwakunan kashan. Ichaqa manaraq kayqa ruwakuchkaptin, qillqasqa librokuna qhawarisqa kanan tiyan, pichakunachus huchamanta wanakuspa, Cristopi iñispa, paypa pampachayninpa allinkayninkunata jap’iyta atinku chayta yachanapaq. Chayrayku santwarioq ch’uyañayninqa huk tapuykuy llamk’anata—huk taripay llamk’anatawan—hap’in. Kay llamk’anaqa Cristopa hamuyninmanta ñawpaqta ruwasqa kanan tiyan paypa llaqtanta salvananpaq; pay hamuqtinqa, premiun paywan kashan sapanka runaman ruwasqankuman hina qonampaq. Apocalipsis 22:12.” The Great Controversy, 421.
The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.
Llamkayqa qallarirqan 1844 watapa octubre killapa 22 p’unchawninpi, qallarirqan Chawpi Tuta Qapariypa tukukuyninpi; chay llamkaypas tukukun Chawpi Tuta Qapariypa tukukuyninpi, chayta Pedro reqsichin huchakunapa pichasqa chinkachisqa kaynin pacha hina, chaymi kawsaqkunapa taripaynin pacha kasqanta señalan, maypachachus “samay kachariy pacha” chayamun.
“The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.
“Hucha tapuy taripaypa rurayninpas, huchakunata chinkachiyñinpas, Señorpaj iskay kutin hamuyninmanta ñawpaqta ruwasqa kananmi. Wañuqkuna qelqasqa librokunapi imakunachus qelqasqa kasqanmanta taripasqa kananrayku, runakunapaj huchankuna mana atinkuchu chinkachisqa kayta, manaraq chay taripay tukukuchkaptin, maypichus paykunapaj causankuna allinta tapusqa kanan. Ichaqa apostol Pedro sut’ita nin, creyentekunapaj huchankuna chinkachisqa kanqa ‘Señorpa qayllanmanta samaykuy pacha hamuqtin; paypas Jesucristo-ta cachamunqa.’ Hechos 3:19, 20. Tapuy taripay tukukuptin, Cristo hamunqa, premiompas paywan kashanqa, sapa runaman qospa imaynachus rurasqankuman hina.” The Great Controversy, 485.
The “times of refreshing” are also the “times of the restitution of all things.”
“Phaqchaypa pachakuna” nisqaqa hinallataq “llapa imakunapa kutichisqa kasqan pachakuna” nisqapuni kanku.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Chhaynaqa, arpintikuychis, hinaspa kutirikuychis, huchaykichiskuna pichasqa kananpaq, Señorpa qayllanmanta samariypaq pachakuna hamunan kama; hinaspan payqa Jesucristo-ta cachamunqa, mayqintachus ñawpaqmantapacha qankunaman willasqasqa karqa: paytan hanaq pacha jap’inan tiyan tukuy imakunapa allinchakuynin pacha chayamunan kama, chaykunatataq Diosqa tukuy santo profetankunapa siminmanta rimarqan kay pachaq qallariyninmantapacha. Hechos 3:19–21.
The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.
“Samaykunan allinchakuy”qa “Señorpa qayllanmanta” hamun, chayqa “Jesucristo” kachamusqa kaptinmi ruwakun. Apocalipsis chunka qillqapi angelqa 1840 watapi Agosto 11 p’unchaw uraykamusqanpi, Hermana Whiteqa riqsichirqan chay angelqa “Jesucristom kikin karqan, mana aswan pisiy personachu” nispa. Cristoqa 1844 watapi Octubre 22 p’unchawpi qallarisqan llamk’ananqa 1840manta 1844kama historiamwanmi yaykuchisqa karqan; chay historiataq Hermana White nisqanman hina “Diospa atipayninpa hatun k’anchariynin” karqan, chay hina kashaspataq chaylla historiata Pedropa tiemponpi Pentecostés pacha tiempowan tupachispa, hinaspataq iskaynin profético historiakunapa siq’inkunawan ñawpaqman rikuchin Apocalipsis chunka pusaqniyuq qillqapi angilpa uraykamusqanta, paypa k’anchayninwan kay pachata qanchariqta.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Kimsa kaq angelpa willakuyninta willakuypi hukllawaspa hamuq angelqa tukuy kay pachata kikinpa k’anchayninwan k’anchachinanmi. Kaypiqa willakuykanmi huk llapa pachapi mast’arikuq, mana sapa kuti rikusqa atiyniyuq ruwanakuy. 1840–44 watakunapi advento kuyuyqa Diospa atiyninpa hatun, sumaq rikuchikuynin karqan; ñawpaq angelpa willakuyninqa kay pachapi llapa misioneropa estaciunninkunaman apasqa karqan, hinaspa wakin suyukunapiqa karqanmi hatun aswan sinchi religioso munaychakuy, chaytaqa mana mayqin llaqtapipas rikurqanchu chunka suqta pachak watayuq Reforma pacha qhepaman; ichaqa kaykunataqa aswan atipananmi kimsa kaq angelpa qhipa amonestacionnin urapi chay hatun atiyniyuq kuyuy.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
Llamkanqaqa rurayninqa Pentecostés p’unchaypa ruraynin-hina kanqa. Imaynachus “ñawpaq para” qusqa karqan, Santo Espíritu ancha achka hich’akuywan evangelio qallariyninpi, chanin muyu wiñariyninpaq, chayhinallataq “qhipa para” qusqa kanqa tukukuyninpi cosecha puqunanpaq. “Chaymanta yachasun, sapa kuti Señor-ta reqsinanchikpaq qatipaspa; lloqsimuyninqa tutamanta hina wakichisqa kashan; payqa hamunqachik para-hina, qhipa para hina, ñawpaq para hina hallp’aman.” Oseas 6:3. “Kusikuychik hinaqa, Sionpa wawakuna, kusikuychik Señor Diosniykichikpi; paymi qosurqankichik ñawpaq parata tupuman hina, hinaspan uraykachimunqakichik parata, ñawpaq parata, hinaspa qhipa parata.” Joel 2:23. “Qhipa p’unchaykunapi, nispa Dios, Espírituyniymanta hich’asaq llapa runa aychaman.” “Hinaspan kanqa, pipas Señorpa sutinpi waqyakamuqqa, salvasqa kanqa.” Hechos 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Evangeliopa hatun rurananqa manam Diospa atiyninpa rikuchikuynin pisilla kaptinchu tukunan, imaynachus qallariyninpi sut’inchasqa karqan chaymanta. Qelqasqa willakuykunam, evangeliopa qallariyninpi ñawpaq para jich’akuywan hunt’asqa karqanku, wakmanta hunt’akunqaku qhepa para jich’akuyninwan tukukuyninpi. Kaypin kachkan ‘samaykuna kutimuyninpa pacha’, maymanmi apostol Pedro ñawpaqman qhawarqan, nispa: ‘Chayrayku wanakuspa tikrakamuychis, huchaykichis pichasqa kananpaq, Señorpa qayllanmanta samaykuna kutimuyninpa pacha hamuptin; paytaq Jesusman kachamunqa.’ Hechos 3:19, 20.” El Gran Conflicto, 611.
The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.
1840manta 1844kama Advento kuyuyqa Diospa atiyninpa hatun lliphiptin rikuchisqan karqan, chaymi Cristoqa santuarionta pichay llamk’ananta kicharispa qallarinanpaq pusarqan. Chay historiataqa qallarisqa Jesúswanmi, payqa Apocalipsis chunka tawaq ñawpaq angel hina rikuchisqa kashaqtin, 1840 watapi agosto killapa 11 p’unchawninpi uraykamurqan, imaynatachus Apocalipsis chunka qapichapi rikuchisqa kashan hina. Chaymantapacha qallarisqa Diospa atiyninpa rikuchikuyninqa astawan hatunyaspa chayarqan tapukuq taripay kichariyman, chayraykutaq rikuchirqan Diospa atiyninpa huk rikuchikuyninta, mayqinchus astawan hatunyaspa chayanqa tapukuq taripay tukukuyninkama. Tukukuypi pachaqqa 9/11 p’unchawpi qallarikurqan, chaypim Jesús yapamanta uraykamurqan Apocalipsis chunka pusaqniyuq angel hina, New York llaqtapa hatun wasikuna Diospa llamkayninwan urmachisqa kaptin, tapukuq taripay llamk’aynintaq wañusqakunamanta kawsakkunaman tikrarqan. Parakunaqa chayamunmi Jesús cachamusqa kaptin.
Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.
Jesús yachachirqan chaskinapaq mañakunanchikta, hinaspataq Zacarías nin qhipa para mañakunanchikta qhipa parapa pachasninpi. Chayraykun sut’ita rikuchikun qam yachanaykipaq qhipa parapa pachasninpi kashasqaykita, chaynaqa Zacaríaspa kamachisqanta hunt’anaykipaq.
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.
Mañakuychis Señor Diosmanta para tamyata qhipa tamya pacha chaypi; hinaqtinmi Señor Dios lliphyaq puyukunata ruwaspa, para tamyachkanata qosunqa, sapa runaman chakra ukhupi qorata. Zacarías 10:1.
At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.
9/11 p’unchawmi Jesús uraykamurqa Apocalipsis chunka pusaqniyuqpa angelnin hina, hinaspa qhipa para qallariqmi ch’iqchiyta; ichaqa chayqa urmanlla Zacariaspa kamachisqanman hinata hunt’aqkunapaq, “qhipa parata mañakuychik,” nisqanta, maypachachus cheqaq yachayniyuq kanki chaymanta, “samaymanta kutichiy pacha” nisqaqa chayanña, tukuy imakunapa kutichisqanpas chayanñataq. Ánimaqa “riqsiy” kananmi qhipa paramanta profético pacha chayanñata.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Noqanchikqa mana qhepa para suyananchikchu. Chayqa hamusqanmi llapaqman, pikunachus reqsinqaku chaskinqakutaq noqanchikman urmaykuq graciaq sulluyninta hinaspa para-chhikanakunta. K’anchaypa ch’iqnisqankunata huñuspa, Diospa mana pantay khuyakuyninkunata chaninchaspanchik, payqa munanmi paypi confiayta, chayqa sapa promesaqa hunt’asqa kanqa. [Isaías 61:11 nisqa qillqasqa.] Tukuy kay pachaqa Diospa glorianninta hunt’asqa kananpaqmi.” The Seventh-day Adventist Bible Commentary, volumen 7, 984.
At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.
9/11 p’unchawmi pacha kunan kawsarichiy qallarirqan, hinallataq kawsaqkunapa huchankuna pichasqa kaypas qallarirqan. Chay taripayqa Abrahamwan ruwasqa kimsa patapi kamachikuypa ñawpaq kaq kamachiyninwan kuska tupachisqa kashan. Chay ñawpaq kaq kamachiyninqa kaymi karqan: Señorqa Israelta Egipto llaqtapi watasqa kasqanmanta orqomuspanqa, iskaynintinmi taripanman karqan, arí, paypa kamachikuynin runakunatawan, chay llaqtatapas maypichus paykuna puriqpas mana llaqtayoqpas hina kawsarqanku. Ñawpaq kaq kamachikuy runakunaqa qipa kaq kamachikuy runakunata rikch’achirqanku; paykunaqa pachak tawa chunka tawa waranqa runakunan. Chay willakuq runakunaqa taripasqa kanqaku allpapa uywaqa hina rikurimuq Protestante waqran hina, chaykamañataq allpapa uywapa Republicano waqranpas kuskan taripasqa kashan.
The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.
Republikano waqra juzgayninqa chayamun historianta tukukuypi, chaymi Domingo p’unchay kamachiy. Domingo p’unchay kamachiyqa rikuchisqa kachkan chunka suqtañiqin versículopi hunt’akuyninpi, maypichus Romaqa Judáta munayninman hap’irqan 63 watapi Cristo Manaraq Paqarimuptin—wakin historiador-kunapa nisqanman hina, Pampachanakuy P’unchaypi.
Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.
Antiochus Magnus nisqaqa, chunkaqmanta pichqakamaq versiculokunapi Estados Unidos-ta rikuchin. Ronald Reagan-mi chunka versiculopi maqanakuypi atiparqan, chaymi tawa chunka versiculopi Unión Soviética urmaysisqanta unanchachirqan. Isaías 8:8qa Daniel chunka hukniyuqpa chunka hinaspa tawa chunka versiculokunapi rikuchisqa kikin maqanakuyta reqsichin, chay kimsa paralel versiculokunataq Rusia-ta chunka hukniyuq versiculopi Raphia maqanakuyq atipaqnin hina reqsichin.
The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.
Raphia maqanakuy chunka hukniyuq versiculopi rikuchirqan ñawpaqmanta Ucraniapi maqanakuyta, uray llaqtapa reywan (Rusia) papapa rantin atiyninwan (Ucrania) chawpipi. Chay maqanakuyqa qallariq karqan Obama Administraciónpa kamachikuyninpi, ñawpaq kuti uray hemisferiomanta papa kashaq pacha, paymi karqan Amerikakuna-mantapas ñawpaq papaqa, ichaqa Sudamérica-manta. “Uray” nisqaqa huk unanchaqmi globalismopa, espiritualismopa, hinaspa comunismopa; hinaspa Amerikakuna-manta ñawpaq uray papaqa hukchasqa karqan presidente globalista Obamawan, chunka hukniyuq versiculopi maqanakuy chayamushaqtin. Reaganqa, chunka versiculopi Estados Unidos hina, yaykurqan pakasqa alianzamán huk conservador papawan; chaymantataq Ucraniapa nazikunaqa llamk’achisqa karqanku huk presidente globalistapa makimpi, huk papa globalistapa pacha tiempopi. Estados Unidosqa Trumppa kamachikuynin urapi, kunanqa kashan qawqhaqlla rikurishaqpi ñawpaq Norteamérica-manta, hinaspa nisqalla conservador papawan.
Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.
Reaganqa Bibliaq willakuy proféticopi anticristowan pakasqa huk alianza karqan, chunka kaq versículopi maqanakuypi; Obamataq chunka hukniyuq kaq versículopi maqanakuyta qallariq, huk pacha, maypichus papaqa hinallataq mundialista karqan, Obama hina. Trumpqa kunanqa Reaganman parallel papa wan rikch’aqpi kichasqa huk relaciónpi kashan, ichaqa kayta saqespa: qallariq pakasqa alianzaqa kunanqa kichasqa alianzañam. Kimsa papakuna, kimsa presidentekunawan, tupanku chunka, chunka hukniyuq, hinaspa chunka phisqayuq versículokunapi kimsa maqanakuykunawan.
“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?
Admirablemi kanki astawan, astuta kasqanpiwan engañay yachayninpiwanmi Iglesia Romanaqa. Payqa hamuq imakuna kasqanta ñawpaqmantaraq liyiyta atin. Pachanta suyaspanmi qhawan, protestante iglesiakuna payman yupaychayta qosqankuta, llulla sábado chaskisqankurayku, hinallataq chayta kallpachaspa hunt’achiyta wakichisqankuta, kikillan ñawpaq p’unchaykunapi paypa llamk’asqan medioswan. Cheqaq kaypa k’anchayninta mana chaskiqkunaqa, qhepamanraqmi yanapayninta mask’anku kay kikinmanta mana pantasqayuq nisqa atiyniyoq kallpapa, paymanta paqarisqa huk institucionta hatarichinankupaq. Protestantekunata kay llamk’aypi yanapayman imayna usqhaylla hamunqa chayta yuyaymanayqa mana sasachu. Pitaq papa kamachiqkunamanta aswan allinta yachan, iglesiapa mana kasukuqkunawan imayna rurana kasqanta?
“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
Iglesia Católica Romana, llapa kay pachapi mast’arikusqan ramifikasiyunninkunawan kuska, huk hatun organisasiyunta ruwan, papal seespa kamachisqan ukupi kaqta, hinaspa paypa interesninkunata servinampaq wakichisqata. Hanan pachapi llapa nacionkunapi kaq waranqa waranqa comulgantekunaqa yachachisqa kanku, papaman allin kasukuywan watasqa hina kikinkuta hap’inankupaq. Ima nacionniyoq kasqankumanta utaq ima gobiernoyoq kasqankumanta mana qhawarispa, Iglesiapa autoridadninta llapa huk autoridadkunamanta aswan hanaqpi qhawanankupaqmi. Estado-man fidelidadninkuta prometeq juramentuta ruwanku chayqa, chaywanpas chay qhepapi Roma-man kasukunankupaq juramentomi kachkan, paypa interesninkunapa contra kaq llapa prometekunamanta paykunata qispichiq.
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“Willakuyqa qawachin paypa yachaywan rurakusqa, mana sayk’uspa qatiq kallpachasqankunata, llaqtakunap ruwanakusqanman kikinta paqarichiyta; chaypi huk sayayta hap’ispaqa, kikin munasqankunata ñawpaqman apayta, kamachiqkunap chaymanta runakunap ima chinkachisqa kayninkamapas. Wata 1204 pi, Papa Inocencio III, Pedro II-manta, Aragón suyup qhapaqninmanta, kay musphay mana yachay atina juramentota orqorqan: ‘Ñuqa, Pedro, Aragoneskunap qhapaqnin, willakuni hinaspa prometini wiñaypaq cheqaq hinaspa kasukuq kayta taytayniy Papa Inocencio-man, paypa católico qatiqkuna-man, hinaspa Roma Iglesiaman, hinaspa cheqaqta qhawaq kayta qhapaq suyuyta paypa kasukuyninpi, católica iñiyniyta amachaspa, hinaspa heréticokunap millay mana allin kayninta qatiqchaspa.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Kayqa tinkun Roma pontíficepa atiyninmanta nisqa mañakusqankunawan: ‘paypaq allinmi emperadorkunata urmachiy’ hinaspa ‘mana chiqap kamachiqkunaman runakunap kasukuyninta p’ampachayta atinqa.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.”
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Hinallataq yuyarina kachun, Romaqa mana hayk’aqpas tikranmanta hatunchakunmi. Gregory VII hinallataq Innocent III pa kamachikuyninkunaqa kunankamapas Iglesia Católica Romana pa kamachikuyninkunallam kanku. Payqa atiyniyuq kaspanqa, ñawpaq pachakunapi hina kallpawanmi kunanpas chaykunata rurayman churayman karqan. Protestantekunaqa pisillata yachanku imatachus rurashankuta, domingo hatarichiy llamk’aypi Roma pa yanapayninta chaskiyta munaspanku. Imaynachus paykuna munayninkuta hunt’achiyta kallpachkanku, chaykama Romaqa atiyninta yapamanta sayarichiyta, chinkachisqan qhapaqsuyunta kutichiyta munachkan. Huk kuti Estados Unidos llaqtapi kay yachay sayarichisqa kaptinqa iglesiaqa estado pa atiyninta llamk’achiyta utaq kamachiyta atinman; religiónmanta qespichiykunaqa secular leykunawan kallpachisqa kanman; qispiypi rimarispa, iglesiawan estado pa kamachikuyninqa conciencia-ta munayninman hina apayta atinman, chayqa kay suyuypi Roma pa atipayninqa mana iskayrayakuqmi.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.
“Diospa siminmi hamuq peligromanta ñawpaqta willakuyta qorqa; kayta mana kasukuspa saqisqa kaptinqa, protestante pachaqa yachanqa imas Romaq cheqaq munayninkuna kasqanta, ichaqa toqllamanta llusp’iyqa manaña atisqa kachkaptinraq. Payqa upallallamanta kallpayoqman wiñashan. Yachachikuyninkunaqa leykunata rurana wasikunapi, iglesiakunapi, hinallataq runakunapa sonqonkunapipis llank’achkanku. Hatun, alto, sinchi sayasqa ruwasqan wasinkunata huñuchkan, pakasqa uku pachakunapi maypichus ñawpaq ñak’ariy qatikachayninkuna yapamanta ruwasqa kanqa. Pakallamanta mana yachasqa hinamanta kallpankunata sinchiyachkan, pacha chayamunanpaq, paypa maqanampaq, paypa kikin munayninkunata ñawpaqman apananpaq. Llapa munasqanqa allin sayana chiqllata hap’iyllam; chaytataq ñamña qusqa kachkan. Manam unaychu rikusun, hinallataq musyarisun imatam romano elemento munashan. Pipas Diospa siminta creenqa hinaspa kasukunqa, chayraykum p’enqayman churana hinallataq qatikachasqa kayman urmanqa.” The Great Controversy, 580, 581.
In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.
2016 watapi Trump akllasqa karqa, chaymantataq Bidenwan rikuchisqa globalistakuna 2020 akllayta suwasqaku, ichaqa chayqa reqsisqa kan sapallan 20/20 rikuyniyuqkunapaqmi. Chunka kimsayuq versículopi Donald Trump 2024 watapi “kutimun”, aswan atiyniyuqña hayk’aqpas karqan chaymanta, qori pacha qallarichinapaq wakichikuyninta qallarin, hinallataq chunka pichqayuq versículopi Panium maqanakuyta. Chaymantataq papa Leo hamurqa 2025 watapi rikuyta sayarichinapaq, chunka versículomanta chunka pichqayuqkama kimsa maqanakuykunawan tinkisqa kimsayuq papam, hinallataq chay maqanakuykunapa kimsayuq presidentenkunawanpas. Ñawpaq kaq papapas presidentepas, hinallataq kimsayuq kaqkunaqa, conservador hina qhawasqa kanku; chawpi kaq papataq presidentetaq globalistakuna karqaku. Ñawpaq huñunakuyqa pakasqa karqa; qhipa kaqtaq kichasqa, imaraykuchus chunka tawayuq versículopi qhipa p’unchawkunapa profeciankunapa hawa rikuy-nisqanta sayarichiq unanchay hina rikuchisqa kasqanrayku.
On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.
2023 watapi 31 ñiqin diciembre killapi, huk ñiqin angilpa rurasqan, huk ñiqin kamachikuypa rurasqanman hina rikuchisqa kasqanman tupaspa, cimientota churayta qallarisqa. Cimientopi kaq pruebaga kaypi karqa: William Millerpa reqsichisqanpi allinchu mana allinchu kasqan, chaymanta payqa reqsichirqan versículo chunka tawayuqpi kaq rikuyta Roma llaqtam sayarichin nispa. Millerpa reqsichisqan, Roma llaqtata qhepa p’unchaykunapa profético rikuyta sayarichiq símbolomanta hina reqsichisqan, wakin rakikuykunapi, llapa Millerpa cimientopi kaq cheqaqkuna ukhupi aswan ancha allin reqsichiykunamanta hukninmi. Imayna Millerqa wakin yachaykunaman chayasqanqa, paypa tiemponman chaymanta circunstanciankunaman santificasqa lógica nisqanta churarispa sapallanmi orqokuyta atin, ichaqa wakin profético tarisqankunapiqa ancha sut’i testimonio kan imaraykunas pay chay yachaykunaman chayarqan nisqanmanta. Paypa yachaykuna ukhupi aswan cimientoyuq, aswan hatun reqsichiyqa kaymi karqa: Roma llaqtam rikuyta sayarichin.
Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.
Millerqa chiqap willakuymi imaynatas Danielpa libropi imataq “qichusqa” kasqanta entiynanpaq maskharqan. Manan sapallanta rikusqanta maypichus kutichiyta tarirqan chayta reqsichinchu, aswanpas willan imayna kusisqa kasqanta, chay maskhasqan qori rumita tariqtin. Apollos Haleqa huk rimaykuna qillqasqa willakuyta churaykun Millerpa kikin qillqasqankunamanta; kay qatiq pasajepitaq Haleqa reqsichin imayna Millerqa profecíapa yachaqninman tukurqan. Millerqa, chay 1798 watapi kichasqa achikyaypa kachaqnin hina, Danielpa “yachaqkuna” nisqan, libro “kichasqa” kaptin “entiendeqkuna” nisqan runakunapa santu ejemplonmi. Millerpa testimoniun, imayna Bibliata yachayman pusasqa karqan, llapa imakunata kamachiqpa munasqanrayku churakusqa ejemplonmi. Millerpa wiñayninta allinta qhawariychik, paymi chay yachaqkunapa ejemplon, paykuna yachaypa yapakuyninta entienden, chaymanta, Millerman hina, pantaypa tutayaynimanta lloqsispa kaptinkupas.
“‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.
“‘1816 watapi mayu killapi, huchaymanta sonqoypi sinchita yuyachisqa karqani, hinaspa ay, ima manchaymi almayta hunt’arqan! Mikhuyniytapas qonqarqani. Hanaq pachaanta qurianta hina rikurqan, kay pachataq fierro hina. Chay hinam octubre killa kama kawsarqani, chaypim Dios ñawiykunata kicharirqan; hinaspa ay, almay, ima qespichiqtaraq Jesús kasqanta tarirqani! Huchaykuna almaymanta aparisqa q’ipihina urmaykurqan; chaymantataq, may sut’ita Bibliam rikurirqan ñawpaqniypi! Llapanmi Jesusmanta rimarqan; payqa sapa p’anqapi, sapa siq’ipi karqan. Ay, chayqa kusisqa p’unchawmi karqan! Chaylla ratupim hanaq wasiman ripuyta munarqani; Jesúsllam llapanniy karqan, hinaspa yuyarqani wakinkunatapas payta ñoqa rikurqani hinata rikuchiyta atisqayta, ichaqa pantasqa karqani.
“‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”
“‘Chunka chunka iskay chunka watakuna deísta kasqay pacha, llapa tariy atisqay historiakunata ñawirqani; ichaqa kunanqa Bibliata munakurqani. Chayqa Jesusmanta yachachirqan! Ichaqa sapaqmi Bibliapa achka rakhuyninqa ñuqapaq tutayasqa karqan. 1818 otaq 19 watapi, huk amigonwan rimasqaypi, payman watukukuq risqayrayku, paytaq deísta kasqay pacha riqsisqa ñoqata, rimarisqaytapas uyarisqa kaspa, ancha allinta reqsichikuq hinalla tapuwarqan: “Imatataq kay qillqasqamanta, chay qillqasqamanta yuyanki?” nispa; deísta kasqay pacha ñuqaqa mana chaskisqay mawka qillqasqakunamanta rimarispa. Imatachus ruwasharqan chayta entienderqani, hinaspan kutichirqani—Tiempo qoyawanki chayqa, imatachus niyta munanku chayta willasqayki. “Hayka tiempo-tataq munanki?” Mana yachanichu, ichaqa willasqayki, nisqani; Diospa mana entiendesqa atiyta qusqan revelacionta qosqanta mana creenayrayku. Chaymantan Bibliayta yachayta yuyaychakurqani, Espíritu Santopa imatachus niyta munasqanta tariyta atinayta creenispa. Ichaqa chay yuyaychakuyta ruwasqaykamaña, kay yuyay hamuwarqan—“Sichus huk pasajeta tariwaq mana entiendenaykipaq, imatataq ruwanki?”’”
“This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”
“Chhayna Biblia yachayta yachakuy hinam umayman hamurqan: —Kay hina rurasaq: kay pasaje-kunapi simi-kunata hap’isaq, hinallataq Biblia tukuypi qatiqkachaspa mask’aspa, chay hinam imata niyta munasqanta tarisaq. Crudenpa Concordancia-n karqan [1798 watapi rantisqa], chaytaqa yuyani kay pachapi aswan allin kasqanta; chayraykum chayta Bibliaywan kuska hap’ispa, mesayman tiyaykurqani, mana imatapas hukta ñawirirqanichu, aswanpas achka pisi periodico-kunallata, imaraykuchus cheqapuni munarqani Bibliay ima niyta munasqanta yachanayta. Qallariyrqani Génesismanta, hinaspa pisimanta-pisimanta ñawirispa riqurqani; huk texto mana entiendenaypaq chayamuspataq, Biblia tukuypi mask’arqani ima niyta munasqanta yachanaypaq. Biblia tukuyta kay hinata ñawiriyta tukuruspay, ay, hayk’aqtaq cheqaq kayqa lliphipispa hatun k’anchaywan rikurimurqan! Tarirqani imatachus qankunaman willakusqayta. Satisfecho karqani qanchis kuti-kuna 1843 watapi tukukuq kasqanta. Chaymantataq 2300 p’unchay-kunaman chayarqani; chaykunapas kikillan yuyayman apawarqanku; ichaqa mana ima yuyayniypas karqanchu qespichiq hayk’aq hamunanta tarinaypaq, mana creniyta atirqanichu; ichaqa k’anchayqa sinch’ita hayt’awarqan mana imata ruranayta yachaspa. Kunanqa, nispa yuyarqani, espuelas-ta, calzón-ta churakuniy; mana Bibliamanta aswan usqhayta risaqchu, nitaq qhipaman saqikuspa qipaytaqchu. Imatachus Biblia yachachin, chaymanmi hap’ipakusaq. Ichaqa chaywanpas wakin texto-kunaqa mana entiendenaypaq karqankuchu.”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, “take away.” “He shall take away the daily,” “from the time the daily shall be taken away,” etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is “the daily!” Well, now, what does Paul mean by “he who now letteth,” or hindereth? By “the man of sin,” and “the wicked,” Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, “the daily” must mean Paganism.’” Apollos Hale, The Second Advent Manual, 66.
“Chaymi paypa Biblia yachakuyta llapallanpi ruwananta rikuchin. Huk kutipiqa ñawpaqninchikpi kaq qillqapa ima ninanta allinta churananpaq imayna rurana kasqantapas nisqa—‘sapa p’unchay’ nisqapa ima ninanta. ‘Ñawirirqani,’ nisqa payqa, ‘hinaspan mana huk kaqpi tarirqanichu chayta, aswanpas Danielpi sapallanpi. Chaymantan chaywan tinkisqa simikunata hap’irqani: “qichuy.” “Paymi qichunqa sapa p’unchayta,” “sapa p’unchay qichusqa kasqan p’unchaymanta,” hinaspa wakinkuna. Ñawirispaymi purirqani, hinaspan yuyarirqani manam chay qillqamanta k’anchayta tarisqaychu; qhipamanmi chayarqani 2 Tesalonicenses 2:7, 8-man. “Mana allin kaypa pakasqa imayna rurayninqa ñanmi llamk’ashanña; ichaqa kunan hark’aq kaqqa hark’anqaraqmi, ñanmantapacha qichusqa kanankama, chaymantataqmi chay mana allin runaqa rikuchisqa kanqa,” hinaspa wakinkuna. Chay qillqaman chayaspaqa, ay, ancha sut’i hinaspa k’anchariqmi cheqaq kay rikurirqan! Chaypin kashan! chaymi “sapa p’unchay” nisqaqa! Ari, kunanqa, ¿ima nintataq Pablo “kunan hark’aq kaq” nisqanwan, utaq hark’aqwan? “Hucha runa” nisqawan, “mana allin kaqwan”pas, Papado nisqanmi nin. Ari, chayqa, ¿imaqtaq Papado rikuchisqa kananta hark’an? Paganismo nisqanmi; chhaynaqa, “sapa p’unchay” nisqaqa Paganismo niytan munan,’” Apollos Hale, The Second Advent Manual, 66.
The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.
Millerpa yachayta allinta pusasqanmanta, runakunaqpas Diospaqpas, qillqasqapi kashan. Paypa ñawpaq masinmi payta kallpachirqan, hinaspa payman hamuq yuyaykunapas angel Gabrielpa simin karqan, mayqin angeltaqa Hermana White “línea sobre línea” nispa riqsichin, Millerman kutikutikuspa watukuq angel kasqanta. Payqa qanchis kutikuna nisqata ñawpaq tarisqanman hina reqsichin, hinaspa chaymanta 2,300 nisqatapas qanchis kutikunapa iskay ñiqin testigunman hina reqsichin, iskayninkupas 1843 watapi tukukuq kasqankurayku, nispa pay qallariypi creen. Chay iskay profeciakunam paypa alfa hinaspa omega tarisqankuna kanku; hinaspa Millerwan profético tinkuyninpiqa, Samuel Snowpa allichasqa kanan pantasqata reqsichinku, Chawpi Tuta Qapariy willakuyninwan, mayqanmi “qanchis kaq killa kuyuyta” qallarin. Chawpi Tuta Qapariy kuyuyqa “qanchis kaq killa kuyuy” karqan Exeter camp meetingmanta lluqsisqan pacha, Señorpa hamuyninta qanchis kaq killapa chunka kaq p’unchayninpi reqsichisqanrayku; chay p’unchaymi 1844 watapi octubre 22-man urmarqan.
The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!
Pantay qispichikuq iskay ñiqin angelpa kallpachakuyninta paqarichiq pantasqa yuyayqa rikuchisqa kashan Millerpa qallariy yachaynenpi, qanchis pacha hina sutichasqa pacha hinallataq 2,300 watakuna 1843 watapi kuska tukukuq kasqankuta yuyasqanwan. Chay pasajepi qatiq yachachikuy riman imaynam Miller Roma llaqtata chay rikch’ayninpa chimpunta sayachiq hina riqsisqanmantam. Historia adventista yachachiqkuna reqsichinku William Millerpa llapa profetiku yuyaykunan iskay ch’usaqyachiq atiyniyuqkunata reqsiykusqanmanmi sayasqanta. Payqa chay iskay ch’usaqyachiq atiyniyuqkunata pagano Roma papal Romawanmi kasqanta yachasqa, hinaspataq chay iskay atiyniyuqkunata 2 Tesalonicensespi rikurqan, Daniel qillqapi “sapa p’unchay” nisqa pagano Roma kasqanta yachayman hamusqan p’unchay. Llapa profetiku modelo Millerpa churakusqan, paymanta Hermana White willawasqanchikman hina angelkuna kutikutikuspa watukuq hamusqanku, sayasqa karqan Roma rikch’ayninta sayachisqanmanta yachayninpa patanpi. Sapa huknin!
From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.
31 ñiqin diciembre killamanta, 2023 watapi, Judá ayllumanta Leonqa Jesucristoq Revelacionninta kichaspa kachkan. Chay p’unchawmanta qallarisqa karqan cimiento prueba, hinaspan tukukuyninman chayarqan Estados Unidos llaqtamanta ñawpaq papa 8 ñiqin mayo killapi, 2025 watapi, reynonnta qallariqtin. Chay pachapin templo prueba qallariyta qallarin.
We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.
Kay qatiqayku kay imakunata hamuq qillqapi, hinaspata “250” watakunata testigohina llamk’achispa, kay pacha papawan tukusqanta riksichisqayku, chaymi hatun kallpawan sayachin.