On July 18, 2020 the first disappointment of the movement of the one hundred and forty-four thousand arrived. It occurred within the “hidden history” of verse forty of Daniel eleven. The disappointment occurred well into that “hidden history”—a history that began with the collapse of the Soviet Union in 1989. Verse forty-one represents the Sunday law in the United States, that is also represented in verse sixteen of the same chapter. The “unsealing” of the truths that make up the “hidden history” of verse forty in 2023 is presented by Daniel in chapter twelve. Chapters ten through twelve are the same vision, and the vision begins by identifying that Daniel represents the “wise” who understand both the internal and external messages of prophecy, which is there represented as “the thing” and “the vision.”
18 julio 2020 p’unchaypi chayamurqan huk pachak tawa chunka tawa waranqa runakunapa kuyuyñinpa ñawpaq llakikuy. Chayqa pasakurqan Daniel qillqapa chunka hukniyuq kapítulunpa tawa chunka versículonpi “pakasqa willakuy pacha” nisqapi. Chay llakikuyqa pasakurqan chay “pakasqa willakuy pacha” nisqaman allinta yaykusqaña kachkaptin—chay pachaqa qallarikurqan Unión Soviética urmayninwan 1989 watapi. Tawa chunka hukniyuq versículoqa rikuchin Estados Unidos llaqtapi domingo p’unchay kamachiyta, chayllataqmi chay kapítulollapi chunka suqta versículopis rikuchin. Chay 2023 watapi “kichasqa” kaynin, chay cheqaqkunamanta, mayqinkunachus ruwanku tawa chunka versículoq “pakasqa willakuy pacha” nisqata, Danielqa rikuchin chunka iskayniyuq kapítulunpi. Chunka kapítulomanta chunka iskayniyuq kapítulukama kikin rikch’aynillam kanku, chay rikch’aytaq qallarin sut’inchaspa Danielqa “yachaqkuna” nisqakunata rikuchisqanwan, paykunam entienden profecíapa ukhupi willakuyninta hinaspa hawapi willakuyninta, chaykunataq chaypi rikuchisqa kanku “chay imapas” hinaspa “rikch’ay” nisqakunawan.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Persiapa rey Ciroq kimsak watapi, Danielman huk imapas rikuchisqa karqa, paypa sutintaq Beltsasar nisqa karqa; chay imaqa cheqaqmi karqa, ichaqa señalasqa pacha unaymi karqa. Paytaq chay imata entienderqa, hinaspa mosqoy rikuyta allin yacharqa. Daniel 10:1.
Two Visions
Iskay Rikch’akuykuna
The “thing” and the “vision” represent the internal and external visions of prophecy, and Daniel represents a people who understand both, for both the “thing” and the “vision” were “revealed” to Daniel in chapter ten. In the chapter, on the twenty-second day, the vision of Christ in the sanctuary was “revealed” to Daniel. The Hebrew word translated as “thing” is translated as “matter” in chapter nine, and it is also presented there in connection with the “vision.”
“Imapas kaq” hinallataq “riqsisqa” nisqakunam willakuypaq ukhu hinaspa hawapi riqsisqakunata rikuchin, Daniel-taq iskaynintapas entienden qhaway runakunata rikuchin, imaraykuchus “imapas kaq” hinallataq “riqsisqa” nisqapas chunka kapítulopi Danielman “rikuchisqa” karqan. Chay kapítulopi, iskay chunka iskayniyuq p’unchawpi, santuario ukhupi Cristo-pa riqsisqan Danielman “rikuchisqa” karqan. Hebreo simi, “imapas kaq” nisqaman tikrasqa, qanchis tawa kapítulopi “asunto” hina tikrasqa kachkan, chaypitaq “riqsisqa” nisqawan kuska hukllapi churakusqa kachkan.
At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:23.
Mañakuykikunapa qallariyninpi kamachikuy lluqsimurqa, hinaspan hamurqani qankta rikuchinaypaq; imaraykuchus ancha munasqa kanki. Chayrayku yuyaychay kay rimayta, hinaspa unanchakuy musquykunata. Daniel 9:23.
The word “thing” in chapter ten is the same word translated as “matter” in verse twenty-three of chapter nine. In Daniel’s final vision of chapters ten through twelve; the “thing” of chapter eleven or the “matter” of chapter ten are both connected with “the vision.” The “vision” is the Hebrew word, “mareh,” and means “appearance.” Daniel identifies two “visions” in his book, though one of those two “visions” is represented by in the feminine tense and then again in the masculine tense. Daniel in verse one of chapter ten represents those who understand the “vision” of the appearance, and also the “matter” or the “thing.” In chapter eight Daniel identifies two “visions” connected with one another. In the English the word vision is found eight times in the chapter, and one of the Hebrew words translated as “vision” is “mareh,” and the other is “chazon.” Mareh means “appearance,” and chazon means “a dream, a revelation or an oracle.” The context of chapter eight establishes that when the word “mareh” is translated as “vision” it represents the “appearance of Christ.”
Chunka t’aqasqa “thing” nisqaqa chunka kaq qillqapiqa kikin simim “matter” nisqaman tikrasqa isqon chunka qillqapa iskay chunka kinsa ñiqin versículonpi. Danielpa qhipa rikuyñinpi, chunka qillqamanta chunka iskayniyuq qillqakama; chunka hukniyuq qillqapi “thing” nisqapas, utaq chunka qillqapi “matter” nisqapas, iskayninkutaq “the vision” nisqawan t’inkisqa kanku. “The vision” nisqaqa hebreo simipi “mareh” nisqam, chayqa “appearance” ninanmi. Danielqa qillqasqanpi iskay “visions” nisqakunata reqsichin, ichaqa chay iskaymanta hukninqa warmi kay pacha rimaypi qhawachisqa kashan, hinaspataq qhari kay pacha rimaypipas yapamanta qhawachisqa. Danielqa chunka qillqapa huk ñiqin versículonpi qhawachin “vision” nisqata entiendenkuta, chay “appearance” nisqata, hinaspataq “matter” utaq “thing” nisqatapas. Pusaq qillqapi Danielqa iskay “visions” nisqakunata reqsichin, chaykunaqa hukwan huk t’inkisqa kanku. Inglés simipi “vision” simiqa pusaq kuti tarikun chay qillqapi, hinaspataq hebreo simikuna “vision” nisqaman tikrasqamanta hukninqa “mareh” nisqam, huknintaq “chazon” nisqam. Mareh ninanqa “appearance” nisqam, chazon ninanqa “a dream, a revelation or an oracle” nisqam. Pusaq qillqapa contexto nisqanmi takyachin, maypachachus “mareh” simi “vision” nisqaman tikrasqa kashan chayqa “Christ” pa “appearance” nisqanta qhawachin.
As an example, it is the “mareh” or the “appearance vision” in Daniel 8:14, meaning that on October 22, 1844 Christ would suddenly appear in the temple in fulfillment of Malachi three’s Messenger of the Covenant, which Sister White said was fulfilled on October 22, 1844. When Sister White identifies that the angel of Revelation ten that descended and placed one foot on the land and one on the sea was “no less a personage than Jesus Christ” she was identifying a waymark in prophecy where Christ appears. It is one of His many appearances. He appeared at the resurrection of Moses according to Jude. There He appeared as Michael the archangel, but never-the-less it was a prophetic appearance. The mareh vision in chapter eight is also translated as “appearance,” in agreement with its meaning.
Huk ejemplorayku, Daniel 8:14pi “mareh” nisqa, icha “rikuriy rikch’aynin” visionmi; chayqa niyta munan 1844 watapi octubre killapa 22 p’unchawninpi Cristo usqhaylla temploman rikhurimusqanta, Malaquías qimsapi “Pacto-pa Kachaqnin” nisqapa hunt’akuyninman hina; chaytaqa Hermana White nirqan 1844 watapi octubre killapa 22 p’unchawninpi hunt’akusqanta. Hermana White sut’inchaspa, Apocalipsis chunka kaqpi angel uraykamuspa huk chakin allpapi, huktaq lamar qochapi churakusqanmanta “Jesucristo kikinmanta mana pisipas personajechu” nispa, payqa profeciapi huk waymarkta reqsisichkarqan maypicha Cristo rikhurin. Chayqa askha rikhuriykunanmanta hukninmi. Payqa Moisespa kawsarimpuyninpi rikhurirqan, Judas qillqapi nisqaman hina. Chaypiqa Miguel arcángel hina rikhurirqan, ichaqa chaywanpas profético rikhuriymi karqan. Pusaq kaq kapitulumanta mareh visionqa “rikhuriy” nisqapas t’ikrasqa kachkan, chay simipa ninanwan hina tupaspa.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. Daniel 8:15.
Hinaspa, ñoqa, ari ñoqa Daniel, chay rikuyta rikurqani hinaspa ima niyta munasqanta maskarqani, chaypacha qhawariy, ñawpaqniypi sayasharqa runapa rikchaynin hina. Daniel 8:15.
The context here identifies that it was the angel Gabriel that had the “appearance of a man, and the word “appearance” is the mareh vision’s appearance of Christ, for just as Christ is represented by Michael the archangel, and by the mighty angel of Revelation ten, Christ is interchangeable prophetically with the symbolism of angels, and even men. Whether Gabriel in the verse or Christ in Revelation ten or as Michael the archangel, they each represent a message, and for this reason Sister White compares the angels of Revelation with both the message they represent and the people that proclaim the message represented by the angels. This truth is so important that within the first three verses of Revelation chapter one, the three verses that announce the unsealing of the Revelation of Jesus Christ, just before probation closes, for “the time is at hand,” the communication process of God to man is specifically identified as a message from the Father, that was given to the Son, who then gives the message to an angel, who then takes it to a man, who in turn sends it to the churches. Every step of the communication process is sacred and holy, and that sanctified holiness is represented at the prophetic waymarks where Christ appears as Himself, or through an angel, man or message. When He directly associates Himself at a waymark it is the “mareh” “appearance vision.”
Kay qillqapi contexto sut’inchanmi chayqa ángel Gabriel kasqanta, “qhari hina rikch’akuq” nisqawan; chay “rikch’akuq” simitaq mareh nisqa visiónpa Cristoq rikch’akuyninmi, imaraykuchus hinallataq Cristoqa Miguel arcángelwan representasqa kashan, hinaspa Apocalipsis chunka kaqpi atiyniyuq ángelwanpas; chayrayku Cristoqa profético hina intercambiable kashan ángelespa simbolismonwan, hinaspa runakunawanpas. Gabriel chay versículopi kaptinpas, utaq Cristo Apocalipsis chunka kaqpi kaptinpas, utaq Miguel arcángel hina kaptinpas, sapankankum huk willakuyta representan; chayraykun Hermana Whiteqa Apocalipsispi ángeles nisqakunata tupachin iskaynintinwan: ángeles representasqanku willakuywan, hinaspa chay ángeleswan representasqa willakuyta willakuq runakunawan. Kay cheqaq-kayqa ancha importante kasqanrayku, Apocalipsis qillqapa huk kaq capítuloq ñawpaq kimsa versículonkunapi, chay kimsa versículo, Jesucristoq Apocalipsisinpa kichasqa kayninta willakuq, gracia tiempop tukukuynin manaraq chayamushaqtin, imaraykuchus “tiempoqa qayllañam kashan,” Diosmanta runakama willakuypa ruwanakuyqa sut’ita reqsichisqa kashan: Taytamantam huk willakuy Churiman qosqa karqa, paytaq chay willakuyta huk ángelman qon, chay ángeltaq huk runaman apapun, chay runataq iglesiakunaman apachin. Willakuypa ruwanakuypi sapa pasokunaqa sagrado hinaspa santo kanku, hinaspa chay santificasqa santidadmi representasqa kashan profético waymarkskunapi, maypichus Cristoqa pay kikin hina rikurimun, utaq huk ángel, runa, utaq willakuywan. Paytaq may huk waymarkpi cheqanta pay kikinwan tantanakuchkan chayqa “mareh” nisqa “rikch’akuq visión” nisqanmi.
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. … And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 1:1–3; 22:10, 11.
Jesucristopa rikuchisqanmi kay, chaytaqa Diosmi payman qorqa, kamachinkunaman rikuchinampaq imakunachus utqayllam hunt’akunan kasqanta; hinaspan angelninwan apachispa, kamachin Juanman reqsichirqan. Paymi Diospa siminta, Jesucristopa willakuyninta, hinallataq llapa rikusqankunata testigokamurqan. Kusisqanmi liyiq runaqa, hinallataq kay willakuy qelqapi simikunata uyariqkunaqa, chaypi qelqasqa kaqkunata waqaychaqkunaqa; pachaqa qayllapiñam kashan. … Hinaspan niwan: Ama sellaychu kay libropi kaq profeciapa nisqankunataqa; pachaqa qayllapiñam kashan. Mana chanin ruwaq runaqa, aswanpas mana chanin ruwaq kachun; qellichasqa kaqqa, aswanpas qellichasqa kachun; chanin runaqa, aswanpas chanin kachun; santokunaq kaqqa, aswanpas santo kachun. Apocalipsis 1:1–3; 22:10, 11.
In chapter eight, “chazon” is the other Hebrew word which is translated as “vision.” In relation to the “appearance” the “marah” vision is identifying a waymark, and the “chazon” vision is identifying a prophetic period. There is a divine symmetry with the two words translated as “vision” in chapter eight, in the sense the Hebrew word “mareh” is also employed by Daniel in its feminine form of “marah.” With the chazon Daniel represents it two ways, but not through a masculine and feminine contrast, but with two words that identify the same meaning, but in doing so, they expand exponentially.
Pusaq pusaqniyuq kapítulopi, “chazon” nisqaqa huk hebreo simim, chaymantaq “visión” nisqaman tikrasqa. “Rikhuriy”wan tupachisqa kasqanman hina, “marah” visión nisqaqa huk señalta reqsichin, “chazon” visión nisqataq huk profétic pacha unayta reqsichin. Pusaq kapítulopi iskay hebreo simikuna “visión” nisqaman tikrasqa kasqanpiqa huk divino simetría kan: chayrayku hebreo simi “mareh” nisqataqa Danielmi paypa warmi-rikch’aynin “marah” nisqapiwanpas llamk’achin. Chazonmantaq Danielqa iskay hinam reqsichin, ichaqa manam qhari-warmi tupanakuywanchu, aswanqa iskay simikunan, chaykunaqa kikillan niyniyoq kashaspapas, chay hina ruwasqankuwanqa mana yupay atina hinata mast’arinku.
Chazon means the vision, or the oracle, or prophecy and the word that is translated as either “matter” or “thing” in the English is the Hebrew word “dabar” which means “the word.” When it understood that “chazon” vision is also represented by Daniel with the word “dabar,” then together they represent the prophetic messages of God’s Word. Daniel always contrasts “dabar” or “chazon” with “mareh.” When considered at the prophetic level the “prophetic messages of God’s Word,” as represented by “dabar” and “chazon” when brought together with the “marah” vision of Christ’s appearance you then have the sacred waymarks of the prophetic history of God’s Word. Then if you add “marah,” the feminine tense of the word “mareh” to the line of meanings of vision in Daniel you have the looking glass vision of justification by faith.
Chazon nisqon qhawariyta, utaq willakuyta, utaq profeciata nin; hinaspa inglés simipi “matter” utaq “thing” nisqa simikunaman tikrasqa kaq simiqa hebreo simipi “dabar” nisqam, chayqa “simi” nin. Imaynan “chazon” nisqa qhawariyqa Danielpaqpas “dabar” simiwan rikuchisqa kasqanta hamut’asqa kaptin, iskayninkutaq kuskan Diospa Siminpa profetico willakuyninkunata rikuchinku. Danielqa sapa kuti “dabar” utaq “chazon” nisqakunata “mareh” nisqawan tupachin. Profetico nivelpi qhawaspa, “dabar” hinaspa “chazon” nisqakunawan rikuchisqa “Diospa Siminpa profetico willakuyninkuna” nisqakuna, Cristopa rikuriyninpa “mareh” qhawariyninwan huñusqa kaptinku, chaymanta Diospa Siminpa profetico historianninp sacred waymarks-ninkuna kan. Chaymanta, “mareh” simipa warmi tiempo kasqanta, “marah” nisqata, Danielpi qhawariy nisqapa ima ninankunapa siq’inman yapaspaqa, iñiypi chaninchasqa kaypa qhawakuq espejoyuq qhawariynta kapunki.
In Daniel’s last vision, represented by the last three chapters of his book, Daniel represents a people in the last days who understand the “prophetic visions” of “God’s Word,” and the sacredness of holy waymarks which make up the reformatory movement of the one hundred and forty-four thousand, for they are those who follow the Lamb withersoever He goeth in His sacred prophetic Word. As they follow the Lamb, He leads them to the looking glass vision of Daniel 10:7 where they either flee to hide under error, where they are buried for eternity, or they are humbled in the dust, justified and empowered to give the prophetic message of the latter days.
Danielpa qhipa qhawariyninpi, paypa qillqasqanpa qhipa kimsa kapitunkunapi rikuchisqa, Danielqa qhipa p’unchaykunapi huk llaqtata reqsichin, chay runakunaqa “Diospa Simin”pi kaq “profétic qhawariykunata” unanchanku, hinallataq ch’uya waymarkakunapa sagradas kayninta, mayqenkunam huñun huk pachak tawa chunka tawa waranqa runakunapa reformatorio kuyuriyninta; paykunaqa Corderota qatikunku maymanpas Pay rinqa chayman, Paypa ch’uya profétic Simiyninpi. Corderota qatispankutaq, Payqa pusan Daniel 10:7pa espejo hina qhawariyninman, maypichus ichaqa ayqekunku pantay uraman pakakuyta, chaypi wiñaypaq pampasqa kanankupaq, utaq allp’a ukhupi humillasqa kanku, justificasqa hinaspa kallpachasqa qhipa p’unchaykunapa profétic willakuyninta qonankupaq.
Gabriel commands Daniel to “understand” both the “matter” and the “vision.” The Hebrew word translated as “understand” means “to make a mental distinction.” Daniel, who represents you and I dear reader, was commanded to understand the difference and distinction between the “matter” and the “vision.” The chazon vision represents the external line of prophetic history and the mareh vision represents the appearance of Christ. The “matter” and the “thing” is the Hebrew word “dabar” which means the word. Jesus is the “dabar,” for He is the Word. The “thing” and the “matter,” both being the “dabar” are presented in connection with the vision of the appearance.
Gabrielqa Danielta kamachin “entiendey” iskayninta, “asuntota” hinallataq “visionta”pas. Hebreo simipi “understand” nisqaman tikrasqa simiqa nin “yuyaypi hukmanta hukman rakiyta.” Daniel, mayqinchus qamwan noqawan, munasqa ñawiriq, sut’inchawan rikuchin, payqa kamachisqa karqa “asunto”wan “vision”wan imaymana hukmanta hukman kayninta, sapaqchasqa kaynintapas entiendeyta. Chazón sutiyuq visionqa profétic historiapa hawa siq’inta rikuchin, mareh sutiyuq visiontaq Cristopa rikch’ayninta rikuchin. “Asunto” hinallataq “cosa” nisqaqa hebreo simipi “dabar” nisqa simim, chaymantaq “palabra” nin. Jesusqa “dabar”mi, payqa Palabra kasqanrayku. “Cosa” hinallataq “asunto”pas, iskaynin “dabar” kaspa, rikch’ariyninpa visionninwan tinkuchisqa qhawachisqa kanku.
The dabar, which is the matter and the thing, is also the chazon vision of chapter eight and it represents the vision of prophetic history. Each of those representations (chazon, dabar, matter and thing) identify the external line of prophecy, and the mareh, and its feminine expression of marah, represent the internal line of prophecy. God’s latter-day people, represented in verse one of Daniel ten, understand both the internal and external lines of prophetic history. In the book of Revelation, the internal line is represented with seven churches and the external line is represented by seven seals.
Dabar nisqaqa, imachus asunto nisqa, hinallataq chay cosa nisqapas, capítulo ochoq chazon visiónmi, hinaspan profética historiapa visiónninta sut’inchan. Sapa huknin chay sut’ichaykuna (chazon, dabar, asunto, cosa) profecíapa hawaman rikuchisqa líneanta reqsichin, ichaqa mareh, hinaspa paypa warmi rimaynin marah, ukhuman profecíapa líneanta sut’ichin. Diospa qhepa p’unchaykunapi llaqtan, Daniel chunka capítulo huk versículopi rikuchisqa hina, profética historiapa ukhu hinaspa hawaman líneankunata iskayninta entienden. Apocalipsis librupi, ukhupi línea qanchis iglesiaswan rikuchisqa kachkan, hawaman líneaqtaq qanchis selloswan rikuchisqa kachkan.
When Daniel saw the vision of Christ after a twenty-one day fast, he saw the feminine expression of the mareh vision. The mareh is the “appearance” and when Daniel saw Christ, He saw the “marah” vision, and though mareh means appearance, the feminine of the same word means “a looking glass.” Sister White informs us the vision Daniel saw was the vision which John saw, and John saw the vision when Christ was in the heavenly sanctuary.
Danielqa iskay chunka hukniyuq p’unchaw ayunaymanta qhipaman Cristop qhawariyninta rikuspá, payqa mareh qhawariypa warmi rimayninpi nisqanta rikurqan. Marehqa “rikch’akuynin” nisqami; chaymi Daniel Cristo-ta rikuspá, “marah” qhawariyta rikurqan. Hinaptinpas mareh “rikch’akuynin” ninman chayqa, kikin simip warmi rimayninqa “qhawana espejuta” nin. Hermana White willawanchik Danielpa rikusqan qhawariyqa Juanpa rikusqan qhawariy kasqanta; Juanqa chay qhawariyta rikurqan Cristo hanaq pacha santuario ukhupi kashaqtin.
“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’
“Gabrielpa watukamusqan pacha, profeta Danielqa mana atisqachu astawan yachachikuyta chaskiyta; ichaqa wakin wata qhipaman, manaraq tukuyta sut’ichasqa yachayninkunamanta astawan yachayta munaspa, hukmanta Diosmanta k’anchayta hinaspa yachay-sapallanta maskhananpaqmi churakurqa. ‘Chay p’unchaykunapi ñoqa Danielqa kimsa simana hunt’a llakikuypi karqani. Mana mikhurqanichu misk’i t’antata, nitaj aychata nitaq vinuta simiyman hamurqachu, nitaqmi ima wirachikuytapas churakurqanichu…. Chaymanta ñawiykunata oqarirqani, qhawarirqani, hinaspa qhawariy, huk runata lino p’achawan p’achasqata, wich’ayninpi Uphazmanta sumaq quriwan watasqata. Cuerponpas berilo rumi hina karqa, uyannintaq illapa rikch’aynin hina, ñawinkunataq nina mechakuna hina, makinkunapas chakinkunapas lliphisqa antamina llimp’i hina, rimayninkunapa kunkantaq achka runakunapa kunkankuna hina karqa.’”
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.
“Mana Diospa Churin kikinmi Danielman rikurirqan. Kay willakuyqa Juanman Cristo Patmos isla patapi payman rikuchikusqanmanta qillqasqawan kikin rikch’akuqmi. Kunanqa Señorninchik huk hanaq pacha kachaqwan kuska hamun Danielta yachachinampaq ima kaqkunachus qhipa p’unchaykunapi pasananmanta. Kay yachayqa Danielman qosqa karqan, hinallataq saminchasqa kallpawan qillqasqa noqanchikpaq, pichqakunaman chayasqa kay pachapa tukukuyninkuna.”
“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.” Review and Herald, February 8, 1881.
“Kay pachaq Qispichiqninpa rikuchisqan hatun chiqaqkunaqa kanku chiqaqta maskaqkunapaq, pakasqa quri imaymana qapariykunata hina maskaqkunapaq. Danielqa machu runaña karqa. Kawsayninqa pasakusun karqa huk mana yupaychasqa kamachiq wasipa musphachiq allinkayninkuna ukhupi, yuyaynintaqa hatun suyupa ruwayninkuna huntasqa karqa; ichaqa payqa llapan chaykunamanta t’aqakuspa, Diosta ñak’arichin sonqonta, Aswan Hanaq Kamachiqpa munayninkunamanta yachayta maskan. Hinaptinmi mañakusqankunapa kutichiy hinata, hanaq pampa kamachiy wasikunamanta k’anchay willasqa karqa qhipa p’unchaykunapi kawsanankupaq kaqkunaman. Chay hinaqa, mayta munaspa maskananchik Diosman, pay yuyayninchikta kicharinanpaq, hanaq pachamanta apamusqa chiqaqkunata unanchananchikpaq.” Review and Herald, February 8, 1881.
The 144,000
Tawaq chunka tawa waranqa runakuna
Daniel understands the “thing” and the “vision” and he is identified as Daniel and also as Belteshazzar. The change of a name in prophecy represents a covenant relationship, so Daniel represents the final covenant people who are the one hundred and forty-four thousand, who are tested by the vision of Christ in the temple. That test causes a separation of two classes of worshippers.
Danielqa entiendenmi “imata” chaymanta “rikuyta”, payqa reqsichisqa kachkan Daniel hina, hinallataq Belteshazzar hinapas. Sutipa tikrayninqa profecíapi riman pacto nisqawan huk tinkuy-masiyta; chayrayku Danielqa tukupay p’unchawkunapi pacto runakuna-ta representan, paykunaqa pachak tawa chunka tawa waranqa kasqankuta, Cristo-pa templopi rikuywan pruebachisqa. Chay pruebaqa iskay clase adorador runakunata t’aqan.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Ñoqa Daniel sapallaymi rikurqani chay visiónta; ñoqawan kashaq runakunaqa manam rikurqakuchu chay visiónta; ichaqa paykunamanqa hatun chukchuy urmaykurqan, chayraykutaq pakakuyta ayqekurqanku. Daniel 10:7.
Daniel is directly identifying the second and temple test associated with God’s latter-day people; a test that is premised upon seeing Christ in the heavenly sanctuary. The vision of verse seven is the feminine of the mareh vision, represented as the marah vision. If you respond to the temple vision of Christ as represented by Daniel’s response, the prophetic “thing” and the prophetic “vision” will be “revealed” to you.
Danielqa chiqaqmi qhipa p’unchaykunapi Diospa llaqtanwan tinkisqa iskay kaq, hinallataq templomanta pruebatam sut’ita reqsichin; chayqa hanaq pacha santuarupi Cristota rikuypi sayasqa prueba. Qanchis kaq versiculopi rikch’ariyqa mareh rikch’ariypa warmi kayninmi, marah rikch’ariy hina representasqa. Sichus Danielpa kutichisqan hina Cristomanta templo rikch’ariyman kutichinki, hinaptinqa profético “imapas” hinallataq profético “rikch’ariy” qampaq “revelasqa” kanqa.
If you relate to the very same temple vision of Christ by fleeing to hide, you go into eternal darkness. The temple test, which is the second test of the three steps of the everlasting gospel is preceded by the first and foundational test. The testing question of the foundations is represented in verse fourteen of Daniel eleven, where Rome is represented as the “robbers of thy people” that establishes the “vision.”
Sichus Cristopa kikin templo ricchayninman pakakuyta maskhaspa ayqekuspalla tupachikunki chayqa, wiñay tutayayman yaykunkiri. Templo pruebanqa, wiñay evangeliopa kimsa patamanta iskay ñiqin prueban kasqan, ñawpaqta hamun huk ñawpaq kaq, cimientokunapa pruebanwan. Cimientokunapa tapukuyninqa Daniel chunka hukniyuqpa chunka tawa versículonpi rikuchisqa kashan, maypichus Roma sutichasqa kashan “llaqtaykipa suwakuna” nisqawan, paykunaqa “ricchayninta” sayachinqaku.
The Time is at Hand
Pachaqa Kaynañam Chayamunña
Three and a half days after July 18, 2020’s disappointment, on December 31, 2023 the revelation of Jesus Christ began to be unsealed, for the “time was at hand.”
Kimsa p’unchaw t’aqsa p’unchawwan chaymanta, julio killa 18 p’unchaw 2020 watapi llakikuy qhepaman, diciembre killa 31 p’unchaw 2023 watapi Jesucristopa rikuchikuynin qallarisqa kichasqa kayta, imaraykuchus “pacha qayllapiña karqa.”
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. … And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 1:3; 22:10.
Kusisqam kachun kay willakuy qillqapi nisqankunata ñawirqaq, hinallataq uyariqkuna, chaypi qillqasqa imakunatapas waqaychaqkuna; pachaqa qayllañam kachkan. … Hinaspan niwan: Ama sellaychu kay liwruypi profecíamanta nisqankunataqa; pachaqa qayllañam kachkan. Apocalipsis 1:3; 22:10.
The “time” that identifies the unsealing of the Revelation of Jesus Christ is referenced at the beginning of the book of Revelation and at the end of the book the identical pronouncement adds to the alpha statement, with an omega statement.
Jesucristoq Revelacionnin kichasqa kaynin riqsichiq “pacha”qa Apocalipsis qillqap qallariyninpi rimarisqa kachkan, hinaspataq qillqap tukukuyninpi chay kikillan willakuyninmi alfa nisqapa nisqanta yapamun omega nisqa willakuyninwan.
The revelation of Jesus Christ is unsealed just before the close of probation. On the twenty-second day, following a fast of twenty-one days the “thing,” which is also the “matter,” which is also the dabar or the Word, which is also the chazon vision of external prophetic history was revealed to Daniel as he experienced the looking glass, marah vision of the heavenly high priest in the Most Holy Place.
Jesucristopa revelacionninqa qichasqa kashan graciapa tiempun tukukuymanña chayashaqtin. Iskay chunka iskayniyuq p’unchawpi, iskay chunka hukniyuq p’unchaw ayunomanta qhipaman, “imapas”, mayqinchus “asunto”pas kachkan, mayqinchus dabar nisqa, ichaqa Simipas kachkan, mayqinchus hawa lado profetiko historiapa chazon rikuyñinpas kachkan, chaymi Danielman revelasqa karqan, pay hanaq pachapi Hatun Sacerdoteta Aswan Santo Lugarninpi qhawaq espejopi hina marah rikuyta experimentashaqtin.
Daniel represents those who have the experience of the looking glass vision, and who also understand the prophetic appearances of Christ, as well as the external history represented by the chazon vision. The marah vision represents Christ as a prophetic waymark, and the feminine of the same word represents the experience produced through beholding the glory of God, as represented by Daniel, John, Isaiah, Sister White and other prophets.
Danielqa rikuchin qhawana espejoman rikch’akusqa musquywan kawsayniyuqkunata; paykunam Cristoq profetap simikunapi rikurimusqankunatapas entiendenku, hinallataq chazon musquywan rikuchisqa hawa pacha historiatapas. Marah musquyqa Cristota hina profetap ñanpi señalta rikuchin; chaylla simipa warmi kaynintaq Diospa k’anchayninta qhawarispa lurasqa kawsayta rikuchin, imaynachus Daniel, Juan, Isaías, Hermana White, huk profetakunapas rikuchinku.
At this level the chazon external vision represents the foundational test, and the mareh vision of Christ’s appearances in the prophetic sequence of events is the temple test. Has Christ appeared in the Most Holy Place within your own Most Holy Place? That is where Divinity is joined to humanity. This is the test that must be passed, before probation closes at the litmus test. The litmus test which manifests character is the marah looking glass vision.
Kay nivelpiqa chazon hawa qhawayqa sapinchay pruebatam rikuchin, hinaspa mareh qhawayqa Cristo rikhurimusqankuna profetico ruwaykuna qatipayninpi templo pruebatam rikuchin. ¿Cristoqa rikhurimunichu Aswan Santo Lugarnipi, kikiykiq Aswan Santo Lugarnin ukhupi? Chaypim Divinidadwan runakay hukllachasqa kachkan. Kayqa chay pruebatam, litmus prueba manaraq tukuchkaqtin, gracia tiempo wisq’akunanmanta ñawpaqta atipasqa kanan. Litmus prueba, mayqenchaq karakterta rikuchiq, chayqa marah espejopi qhawaymi.
On December 31, 2023, the external test of the foundation began over verse fourteen’s “robbers of thy people,” and when the current pope was inaugurated on May 8, 2025 the “vision” of verse fourteen was established. The foundational test moved to the temple test. Since May 9, 2025 the temple test has been under way. The resurrection of the two witnesses on December 31, 2023, was represented in verse eleven of Revelation eleven, and the resurrection which began on that date occurred within the period of the Ukraine War that began in 2014, escalating in 2022. The external and internal lines of prophecy came together in that history. On December 31, 2023, the work of laying a foundation was under way, a work typified by the history of 1798 unto 1840, and also by 1840 unto 1844, and also by April 19, 1844 unto October 22, 1844.
31 diciembre 2023 p’unchawpi, cimientopa hawa prueban qallarikurqan chunka tawaq versículopi nisqa “llaqtaykimanta suwa runakuna” nisqamanta, chaymanta kunan papa 8 mayo 2025 p’unchawpi churakusqa kaptin, chunka tawaq versículopi kaq “rikuy” takyasqa karqan. Cimientopa prueban templo pruebanman muyurqan. 9 mayo 2025 p’unchawmanta pacha templo prueba purishanña. Iskay testigokunapa kawsarimuyñin 31 diciembre 2023 p’unchawpi, Apocalipsis chunka hukniyoqpa chunka hukniyoq versículonpi sut’inchasqa karqan, chay p’unchawpi qallarisqa kawsarimuyqa Ucrania Guerrarpa pacha unaymanta, 2014 watapi qallarisqa, 2022 watapi astawan hatuncharisqa, chay ukhupin karqan. Hawa hinaspa ukhu profecía siq’ikuna chay historiapi hukllawasqa karqanku. 31 diciembre 2023 p’unchawpi, cimiento churay llamk’ayqa purisharqan, huk llamk’ay 1798 watamanta 1840 watakama historiapi rikuchisqa hina, hinaspataq 1840 watamanta 1844 watakama hina, hinaspataq 19 abril 1844 p’unchawmanta 22 octubre 1844 p’unchawkama hina.
Daniel eleven verse eleven, arrived in history as the external line of prophecy and connected with the very history that is the internal line of Revelation eleven. In 2014, the Ukrainian War began, as typified by the battle of Raphia in 217 BC. In 2015, the fourth and far richer king of verse two of Daniel eleven, stood up and announced his intent to run for the office of president. That announcement enraged the dragon minded globalists, represented as the realm of Grecia.
Daniel chunka huk versiculon chunka huk, profeciap hawapi siq’inpi historiaman chayamurqa, hinaspa tinkurqa kikin historiwanmi, chayqa Apocalipsis chunka hukpa uku siq’inmi. 2014 watapi, Ucraniapi Guerra qallarikurqa, imaynachus 217 a.C. watapi Rafiapa maqanakuywan rikuchisqa karqa, chay hinata. 2015 watapi, Daniel chunka hukpa versículo iskaypi kashan tawa kaq, aswan qhapaq rey, hatarirqa hinaspa willakurqa presidentepa cargonman kallpachakuy munayninta. Chay willakuyqa phiñachirqa dragón yuyayniyuq mundialista globalistakunata, Grecia suyu hina rikuchisqakunata.
Revelation eleven, verse eleven identified December 31, 2023 as the point where the two witnesses were resurrected. The period from July 18, 2020 unto December 31, 2023 was then understood to be a prophetic ‘wilderness.’ At the ending of the ‘wilderness period’ a voice began to cry in July of 2023, and then exactly twelve hundred and sixty days after the failed prediction of Nashville, on July 18, 2020, the Lion of the tribe of Judah then began to unseal His prophetic Word. The unsealing of God’s prophetic Word always produces a three-step testing process as set forth in Daniel twelve.
Apocalipsis chunka hukniyuq, versículo chunka hukniyuq, 2023 watapi diciembre killa 31 p’unchayta reqsichirqan iskay testigokuna kawsarimusqanku hina. Chaymanta, 2020 watapi julio killa 18 p’unchaymanta 2023 watapi diciembre killa 31 p’unchaykama tiempota profético “ch’inneq” nisqa hina entiendesqaku. “Ch’inneq pacha” tukukuyninpi, 2023 watapi julio killapi huk voz waqyaspa qallarirqan; hinaspa, Nashville llaqtapi pantasqa willakuymanta qhepaman chiqap 1,260 p’unchayman, 2020 watapi julio killa 18 p’unchaypi, Judá ayllumanta Leónqa qallarirqan profético Simiyninta kichayta. Diospa profético Simiynin kichakusqanqa sapa kuti kimsa patapi pruebay proceso ruwachin, Daniel chunka iskayniyuqpi nisqa hina.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Achka runakunaqa mayllakusqa kanqaku, yuraqyachisqa kanqaku, hinallataq pruebaypi churakusqa kanqaku; ichaqa mana allin runakunaqa mana allinta ruwaspaqmi ruwanqaku: mana mayqen mana allin runapas entiendenqachu; ichaqa yachaqkunaqa entiendenqaku. Daniel 12:10.
In Revelation nineteen, the bride makes herself ready and she is then given a white garment. Those white garments represent that the bride is ready, and it takes place in Revelation nineteen when the windows of heaven are opened. Before the bride is made white with the garment of Christ’s righteousness, she is first purified.
Apocalipsis chunka isqonniyuqpi, kasarakusqa warmi wakichikun, chaymantaq yuraq p’achata qusqam kan. Chay yuraq p’achakuna rikuchin kasarakusqa warmi wakisqaña kasqanta, hinaspapas chayqa Apocalipsis chunka isqonniyuqpi pasan hanaq pacha ventanakuna kicharisqa kaptin. Manaraq kasarakusqa warmi Cristopa chiqap kayninpa p’achawan yuraqyachisqa kananpaq, ñawpaqtaqa ch’uyañachasqa kan.
On December 31, 2023 the test of the foundations began to purify those who would be pure. That purification is accomplished by an increase of knowledge, for the Lion of the tribe of Judah, then began to unseal the final revelation of Himself. That revelation includes that He is the only foundation that can be laid. To reject the foundational truth that identifies that Rome is “the robbers of thy people,” is to reject the only foundation that can be laid.
31 ñiqin diciembre killapi 2023 watapi, qallarikurqan cimientokunapa pruebanqa, pichus ch’uya kayta munanku ch’uya kananpaq. Chay ch’uyachiyqa hunt’akun yachay yapakusqanwanmi, Judá ayllumanta Leonqa, chaypacham qallarirqan kikinmanta qhepa revelaciónta kichayta. Chay revelaciónqa chaytapas hapiyninmi: payllam sapallan cimientokasqa, mayqinchus churakuyta atin. Simi cimientopi cheqaq kayta mana chaskiyqa, mayqinchus sut’inchan Romaqa “llaqtaykipa suwa runankuna” kasqanta, chayqa mana chaskiyñam sapallan cimientota, mayqinchus churakuyta atin.
December 31, 2023 began a testing process that immediately produced a separation of two classes. The Lion of the tribe of Judah has now unsealed that the historical fulfillment of verse fourteen was May 8, 2025, and in doing so; He upheld Miller’s identification of Rome as the symbol that establishes the external vision of prophecy. When Trump returned in 2024, he fulfilled verse thirteen of Daniel eleven, then in the next verse, we mark 2025, with the election of pope Leo. Both Trump and his antichrist counterpart were inaugurated in 2025.
31 ñiqin diciembre killapi, 2023 watapi, huk suyaykuy-ruray qallarikurqa, chaymi chaylla iskay clasekunapa rakiyta paqarichirqan. Kunanqa Judá ayllumanta Leónmi kichasqa karqan ñawpaqmanta wisqasqa kayta, versículo chunka tawayuqpa historiapi hunt’akuyninqa mayo killapa 8 ñiqin p’unchawmi karqan, 2025 watapi; chayta ruraspanmi Millerpa reqsichisqanta sayachirqan, Roma llaqtata profecíapa hawa rikch’ayninta sayachiq símbolo hina. Trump 2024 watapi kutimuspataq, Daniel chunka hukniyuq qillqapi versículo chunka kimsayuqta hunt’achirqan; hinaspan qatiq versículopi, 2025 watata señalanchik, papa León akllasqa kasqanwan. Trumppas, hinaspa paypa anticristo-masi rikch’ayninpas, 2025 watapi hatun kamachiyman yaykuchisqa karqanku.
The dates we identify in this movement are essentially sanctified hindsight. We identify the time of the end as 1989, then the formalization of the message was 1996. At 9/11 the formalized message was empowered. In the presentation of Habakkuk’s Tables in 2012 and ending in January of 2013 the foundations were laid.
Kay llikllapa p’unchaykunata kay kuyuypi reqsichisqaykuqa, aswanqa qhepaman qhawarispa santifikasqa yuyaymi. Pacha tukukuyninta 1989 watapi reqsichisqayku, hinaspataq willakuypa formalizasqanqa 1996 watapi karqa. 9/11-pi, formalizasqa willakuy kallpachasqa karqa. Habacucpa Tablakunata 2012 watapi rikuchispa, hinaspataq 2013 watapa enero killakama tukuspa, cimientokuna churakusqa karqa.
On July 18, 2020 the first disappointment arrived, then in July of 2023 a voice began to cry in the wilderness, and on December 31, 2023 the unsealing of the Revelation of Jesus Christ began and the first external foundational test began.
18 julio 2020 p’unchawpi ñawpaq kaq llakikuy chayamurqan, chaymanta 2023 watapa julio killapi huk simi qallarikurqan chunlla pampapi waqyaspa, hinaspataq 31 diciembre 2023 p’unchawpi Jesucristoq Revelacionninpa kichasqa kaynin qallarikurqan, hinaspataq ñawpaq hawaqpi sayachiq cimientomanta pruebapas qallarikurqan.
On May 8, 2025 the second internal temple test began. The third litmus test is just ahead. There it will be made manifest whether the soul has the oil of the message represented by the first and external test and the accompanying oil of the second internal test. The testing represents external, followed by internal, followed by experience.
8 kaq mayo killapi, 2025 watapi, iskay ñiqin ukhupi templo pruebay qallarikurqan. Kimsa ñiqin litmus pruebayqa ñañanpiña kachkan. Chaypim rikuchisqa kanqa, almaqa wak ñawpaq, hawapi kaq ñawpaq pruebaywan sut’ichasqa mensajepa aceitenta charinchu, hinallataq iskay ñiqin ukhupi pruebaypa kuska puriq aceitentanpas charinchu. Kay pruebayqa hawapi kaqta sut’inchan, chaymanta ukhupi kaqta, chaymanta experienciata.
The internal line of prophecy consists of the previous waymarks I just cited. Each of those waymarks align with identical waymarks of Millerite history. 1798 as the time of the end corresponds to 1989, also the time of the end. There the Lion of the tribe of Judah unsealed his Word, for He is the Word. When Adventism fulfilled the role of the disobedient prophet at Jeroboam’s foundational rebellion by returning to eat with the lying prophet of Bethel, they returned to the arguments of fallen Protestantism that were employed against William Miller’s identification of the seven times. For this reason, they don’t fully, if at all, understand why 1863 is the last waymark for the alpha movement of the first and second angels.
Profeciapa ukhu llikampaq siq’inqaqa ñawpaq waymarkakunamanta, chaykunataña chayraq rimarqani, chaykunawanmi ruwaq. Sapankama chay waymarkakunaqa Millerita historiapa kikin waymarkankunawanmi tupanku. 1798 watapi, pacha tukukuypa tiempo hina kasqanqa, 1989 watamanmi correspondin, chaypas pacha tukukuypa tiempo kashan. Chaypim Judá ayllupa Leónnin Simiyninta kicharirqa, payqa Simi kashanrayku. Adventismom Jeroboampa qallariy huchallikusqanpi mana kasukuq profetapa ruwanasninta hunt’aspa, Betel llaqtapi llulla profetawan mikhunapaq kutispanku, urmay Protestantismopa rimayninkunamanmi kutirqanku, chaykunataq William Millerpa qanchis kutikuykunata reqsisqanta contra llamk’achisqa karqan. Chayraykum mana hunt’atachu, ichaqa mana ima hinapas, entiendenchu imanas 1863 watapas ñawpaq kaq hukninchik angelpa hinaspa iskayniyuq angelpa alfa kuyuyñinpaq qhipa waymarka kasqanta.
For this reason, it means nothing to them that it is 126 years, a symbol of 1,260, a symbol of a “wilderness” that spans the history from 1863 unto the time of the end in 1989. At the end of forty years Joshua led the movement into the Promised Land. In 1989 the Lord began the work of leading His omega movement out of the “wilderness” of 1863 unto 1989, the way He had brought the alpha movement out of the “wilderness” of 538 unto 1798.
Chayraykumantaq, paykunapaqqa mana imapas kanchu 126 wata kasqan, 1,260-pa unanchaqnin kasqan, huk “ch’in pacha”-pa unanchaqnin kasqan, mayqinchus 1863 watamanta qallarispa 1989 watapi pacha tukukuynin kama historia ta mast’arikun. Tawa chunka watakuna tukuptin Josuéqa kuyuyta pusarqan Simiq Hallp’aman. 1989 watapi Señorqa qallariyran llank’ayta, omega kuyuynta 1863manta 1989kama “ch’in pacha”-manta horkanampaq, hina imaynachus alpha kuyuyta 538manta 1798kama “ch’in pacha”-manta horqomurqan.
In 1989, the vision of the Hiddekel River representing the last three chapters of Daniel was unsealed, just as the vision of the Ulai River representing chapters 7, 8 and 9 of Daniel was unsealed in 1798. Two hundred and twenty years after the publication of the King James Bible, William Miller published his message based upon the vision of the Ulai for the first time, thus formalizing his message in 1831; as was the message of the Hiddekel published for the first time in 1996, two hundred and twenty years after 1776, the birthplace of the glorious land of the United States.
1989 watapi, Hiddekel Mayumanta musquy, Danielpa qhipa kimsa capitulonkuna-ta rikuchiq, kicharisqa karqa, imaynachus Ulai Mayumanta musquy, Danielpa 7, 8, hinaspa 9 capitulonkuna-ta rikuchiq, 1798 watapi kicharisqa karqa chayhina. Rey Jacoboq Biblianta rurasqa qelqasqa kasqan qhipaman iskay pachak iskay chunka watakuna pasasqanmanta, William Millerqa Ulai musquymanta sayasqa willakuyninta ñawpaq kutipi qelqarqa, chayhina 1831 watapi willakuyninta kamachisqa hinata sayachirqa; hinallataq Hiddekelmanta willakuypis 1996 watapi ñawpaq kutipi qelqasqa karqa, 1776 watamanta iskay pachak iskay chunka watakuna qhipaman, Estados Unidos nisqa hatun llaqtapa sumaq allpa paqarinan kasqanmantam.
Miller’s formalization of the message two hundred and twenty years after the King James version identifies William Miller as the very first sacred messenger to employ the prophecies of the Bible, both the Old and New Testaments, to bring about a revival and reformation. The Bible is Divine and it connected with the human 220 years later to produced the message of the Ulai.
Millerpa willakuyta kamachisqa hinam churaynin, Rey Santiagoq Versionninmanta iskay pachak iskay chunka watakuna qipaman, William Millerta reqsichin, Bibliapa profecíankunata—Machu Testamentoqpas, Musuq Testamentoqpas—ñawpaqllata llapa ch’uyanchasqa willakuq hina llamk’achispa, huk kawsarichiyta hinaspa huk allinchayta apamunanpaq. Bibliaqa Divina kasqanrayku, runawan tinkusqa karqa iskay pachak iskay chunka watakuna qipaman, Ulaiq willakuyninta paqarichinampaq.
Jesus is Alpha and Omega, and He is the Word of God, so the publication of the King James Version of the Bible in 1611, places Jesus both at 1611, and also at 1831. Christ appears at the time of the end as the Lion of the tribe of Judah, the when the message is formalized He is the Alpha and the Omega and Word. The relation of Miller to the beginning is recognized that both beginning and ending are emphasizing publishing the message. 1776 unto 1996 bears the same characteristics, though different.
Jesusqa Alphawan Omegawanmi, hinaspa Payqa Diospa Siminmi; chayrayku Bibliapa King James Version nisqa qillqasqapa 1611 watapi lluqsisqan, Jesus-ta churayku iskayninpi: 1611 watapipas, hinallataq 1831 watapipas. Cristoqa pacha tukukuypi rikurimun Judá ayllupa León hina; hinaspa willakuy hinallataq kamarisqa, qillqasqa, sut’inchasqa kaptinqa, Payqa Alphawan Omegam, Simiwanmi. Millerpa qallariyman tinkusqanqa reqsisqa kachkan, imaraykuchus qallariypas tukukuypas willakuyta ruraspa qillqaypi lluqsichiytaqa sinchita qhawachin. 1776 manta 1996 kama chaynallataq kaq kasqankuta apan, ichaqa hukniraymi.
The message of the Hiddekel is the message of the Sunday law in the United States as set forth in verse forty-one of Daniel eleven. 1776 and the publication of the Declaration of Independence represents the starting point for the two-hundred and twenty year period that ended with the publication providentially, not purposely titled, Time of the End. In the same year, 1996 a ministry corporation with the name of Future for America was given to us. The message of the glorious land, that is the United States, was formalized with a direct connection between the beginning and ending of the prophecy. Every major waymark of Millerite history has been repeated under the guiding pattern of the parable of the ten virgins. Both two-hundred and twenty year periods possess a beginning and ending that are marked by a publication.
Hiddekelpa willakuyninqaqa Estados Unidospi domingo p’unchaypa kamachinmanta willakuymi, hina nisqa Daniel chunka hukniyuq qillqapa tawa chunka hukniyuq versículopi. 1776 watapi, Independenciapa Declaración nisqapa rikhurichiyninwan tantasqa qillqasqan, ishkay pachak iskay chunka watayuq pacha qallariyninta rikuchin, chay pacha tukuyninqa providencialmente, mana munasqa sutichasqa hina, Time of the End qillqasqapa rikhurichiyninwan tukurqan. Chaylla watapim, 1996 watapi, Future for America sutiyuq ministerio corporación nisqa ñuqaykuman qusqaku. Hatun allpa willakuynin, chayqa Estados Unidosmi, profecíapa qallariyninwan tukuyninwan chiqap tinkisqa kasqanwan formalizakurqan. Milleritakunapa historiankupi sapa hatun waymark nisqaqa chunkayuq sipaskunapa parábola nisqapa pusaymanta kutipasqa kashan. Iskay pachak iskay chunka watayuq iskaynin pachakunapas qallariyniyuqmi, tukuyniyuqmi, hinaspa iskayninpas huk rikhurichisqa qillqawan señalisqa kanku.
Miller’s message and methodology was confirmed and empowered with a fulfillment of Islam of the second woe. What was employed by the Lord to empower the message was Miller’s day for a year principle, and the principle that empowered the message and methodology at 9/11, when the descent of the angel of Revelation eighteen repeated the descent, He had made on August 11, 1840 as represented in chapter ten of Revelation. Those two angels represent a prophetic appearance of Christ as an angel. The principle that is as foundational to the movement of 9/11 as was the day for a year principle to the movement of August 11, 1840 is that Millerite history is repeated in the history of the one hundred and forty-four thousand.
Millerpa willakuyninpas metodologianpas takyachisqa, kallpachasqa karqa Islampa iskay ñiqin ay paqtakusqanwan. Apukunam kay willakuyman kallpachaypaq llamk’achirqanqa Millerpa huk p’unchaw watapaq nisqa kamachiywanmi, chay kamachiytaqmi 9/11-pi willakuyta metodologiantawan kallpachirqan, Apocalipsis chunka pusaqniyuqpa angelnin uraykamuynin Apocalipsis chunkapi rikuchisqa, 1840 wata agosto killapa chunka hukniyuq p’unchawpi pay ruwasqan uraykamuyninta yapamanta rurasqan hina kaptin. Chay iskay angelkunaqa Cristopa profetico rikurimuyninta angel hina sut’inchanku. Chay kamachiy, imaynachus huk p’unchaw watapaq nisqa kamachiy 1840 wata agosto killapa chunka hukniyuq p’unchawpa kuyuyñinpaq ancha saphichasqa karqa, chay hinallataq 9/11-pa kuyuyñinpaq ancha saphichasqa kay kamachiyqa kaymi: Milleritakunapa historiankuqa pachak tawa chunka tawa waranqa runakunapa historiapin yapamanta ruwasqa kachkan.
When a fulfillment of a prophecy of Islam of the third woe, arrived in the history of the omega and third angel that aligned with the fulfillment of a prophecy of Islam of the first and second woe, that arrived in the history of the alpha first and second angels—the principle that Millerite history is repeated in the history of the one hundred and forty-four thousand was as soundly confirmed as was Miller’s day for a year principle in connection with the first and second woes of Revelation nine. Some who might know of the time prophecy of three hundred ninety-one years and fifteen days that is set forth in Revelation 9:15, may miss my previous point. Let me explain.
Islampa kimsasqa qhelqakusqan hunt’akuy, kimsa kaq llaquy-mananman hina, omegaq historiapin chayamurqan, chaymanta kimsa kaq angelpa historiankunawan kuskanchakuspa, hinallataq Islampa huk kaq chaymanta iskay kaq llaquy-manakunamanta willakuy qhelqakusqan hunt’akuyninwan tupaq, alphaq historiapin huk kaq chaymanta iskay kaq angelkunapa pacha-historianpi chayamurqan—Millerite historiapa yapam kutimunan huk pachak tawa chunka tawa waranqa runakunapa historianpi nisqa kamachiyqa, allinta sinch’ita takyachisqa karqan, imaynachus Millerpa p’unchayninpi wata huk p’unchaypaq nisqa kamachiy takyachisqa karqan, Apocalipsis qanchisqon qhelqapi huk kaq chaymanta iskay kaq llaquy-manakunawan tupaspa. Wakinkuna, pacha willakuyta yachaqkuna, kimsa pachak isqun chunka hukniyuq watakuna chaymanta chunka phisqayuq p’unchaykuna, Apocalipsis 9:15 nisqapi churakusqanmanta yachaspapas, ñawpaq rimaynaypa yuyayninta ichapas mana hap’inkumanchu. Saqespa sut’inchasqayki.
The first and second woe are aligned with the history of the first and second angels, and the history of the third woe is aligned with the history of the third angel. The point here is that the starting point for the three hundred ninety-one years and fifteen days set forth in the history of the second woe is found in the history of the first woe. There is a one hundred and fifty year prophecy in the history of the first woe of Revelation nine, and the day that prophetic period ends, the prophecy of three hundred ninety-one years and fifteen days begins. The two prophecies directly connect the first and second woes, so when a prophecy of Islam was predicted, based upon the day for a year principle, that prophecy was a prophecy of the first and second woes of Islam, which was the message that confirmed Miller’s methodology and message in the history of the first and second angels.
Ñawpaq kaq iskay kaq llakikuyqa ñawpaq angelpa iskay kaq angelpa historiankunawan kuska churasqa kanku, hinaspataq kinsa kaq llakikuypa historianninqa kinsa kaq angelpa historianniwantaq kuska churasqa kashan. Kaypi nisqaqa kaymi: iskay kaq llakikuypa historiapin willakusqa kimsa pachak qanchis chunka hukniyuq watakuna, chunka pichqa p’unchawkuna qallariyninqa ñawpaq kaq llakikuypa historianninpim tarikunan. Apocalipsis isqunniyuq ñawpaq kaq llakikuypa historianninpim pachak pichqa chunka watayuq huk willakuy kashan, chay profetiku pacha tukukuq p’unchawpitaq kimsa pachak qanchis chunka hukniyuq watakuna, chunka pichqa p’unchawkuna nisqa willakuy qallarin. Iskay willakuyninkunaqa cheqaqtapuni ñawpaq kaq iskay kaq llakikuykunata tinkuchinku; chayrayku, wata rantin p’unchaw kamachiyman hina Islammanta huk willakuy willakusqa kaptinqa, chay willakuyqa Islampa ñawpaq kaq iskay kaq llakikuykunamanta willakuymi karqan, chaymi Millerpa ruraynin yachayninta, hinaspa mensajenta, ñawpaq kaq iskay kaq angelkunapa historianninpim takyachirqan.
When that history concluded on October 22, 1844 the seventh trumpet began to sound, and the seventh trumpet is both the third woe, and the mystery of godliness, which is Christ in you the hope of glory. That trumpet is an external warning message and an internal warning message. For this reason, the 2,520-year prophecy is associated with the seventh-year rest for the land, which includes the jubilee. On October 22, 1844 the seventh trumpet began to sound in fulfillment of the 2,520 year and 2,300 year prophecies.
Chay historiata 1844 watapi octubre killapa 22 punchawpi tukukuptinmi qanchis kaq corneta waqyamuyta qallarin, hinaspa qanchis kaq cornetaqa iskay kaq manchachiyllam kinsa kaq manchachiy kasqan, chay hinallataq Diosta yupaychaypa pakasqa misterionmi, chayqa Cristo qankunapi kachkan, hatun k’anchaypa suyayniykichis. Chay cornetaqa hawapiq willakuqman hina huk manchachiy willaymi, ukhunpiq willakuqman hina huk manchachiy willaymi. Chayraykum 2,520 watayuq profecía allpapa qanchis kaq wata samayninwan tinkisqa, chaypin jubileo kasqanpas yaykun. 1844 watapi octubre killapa 22 punchawpin qanchis kaq corneta waqyamuyta qallarin 2,520 watayuq hinaspa 2,300 watayuq profecíakunapa hunt’asqanpi.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Ichaqa qanchis kaq angelpa rimayninpa p'unchawninkunapi, waqaychananta qallarispaqa, Diospa pakasqa yachaynin hunt'asqa kanqa, imaynachus kamachisqanman hina profeta sirvichiqninkunaman willarqan. Apocalipsis 10:7.
October 22, 1844 was the day of Atonement, and the jubilee trumpet was to be sounded on the day of atonement. Since that time, we are living in the history of the third angel, and also of the third woe, which is the seventh trumpet. On August 11, 1840 the mighty angel of Revelation ten descended to lighten the earth with his glory as did the angel of Revelation eighteen at 9/11.
1844 wata 22 ñiqin octubre killapi karqa Pampachakuy p’unchaymi, hinaspa jubileo waqrapas Pampachakuy p’unchaypin waqachisqa kanan karqa. Chay pacha qhepamantapacha, kawsashanchik kinsa kaq angelpa historiankunapin, hinaspa kinsa kaq llakikuykunapipas, mayqinchus qanchis kaq waqra kashan. 1840 wata 11 ñiqin agosto p’unchaypi, Apocalipsis chunka ñiqinpi atiyniyuq angel uraykamurqa allpata k’anchachinampaq hatun kayninwan, hinallataq Apocalipsis chunka pusaqniyuqpi angel 9/11 p’unchaypi rurasqan hina.
In 2012 into January of 2013, the series titled Habakkuk’s Tables was produced, and aligned with the publication of the 1843 pioneer chart in May of 1842. The foundations of the movement were then laid, whether it was the alpha movement of the first and second angel, or the movement of the third angel Habakkuk’s two tables were woven into the history and message. The failed prediction of July 18, 2020 paralleled April 19, 1844, and the tarrying time in the parable was under way.
2012 watapi 2013 watapaq qallarinkama, “Habakkukpa Miskankuna” sutiyuq serie nisqa rurakusqa karqan, hinaspataq 1843 watapi qhapaq ñawpaq runakunaq cuadro-nin 1842 wata mayo killapi rikhurichisqa kasqanwan kuska chaninchasqa karqan. Chaymanta kuyuy paqarinankunapa cimientonkuna churakusqa karqan, ñawpaq chayqa ñawpaq hinaspa iskay angelkunaq alpha kuyuy kasqanmanta, utaq kinsa angelpa kuyuy kasqanmanta, Habakkukpa iskay miskankunaqa historiapiwan willakuyninpiwan awasqa karqan. 2020 wata julio 18 p’unchawpa mana hunt’asqa willakuyqa 1844 wata abril 19 p’unchawwan parallel karqan, hinaspataq yuyayk’achaypi unay suyay pacha ruwasqa ñanpiña karqan.
A wilderness of 1,260 days ended at the unsealing of December 31, 2023. It is good to remember that Christ twice cleansed His temple from its sacrilegious profanation, as Sister White labels it. He did so at the beginning and at the close of His ministry, making the two cleansings an alpha and an omega cleansing.
Huk chunka iskay pachak soqta chunka pichqa p’unchawkuna ch’in pampa tukukapun 2023 watapi diciembre killapa 31 p’unchawpi kichasqa kasqanwan. Allinmi yuyarinapaq, Cristoqa iskay kuti Templonta mayqen sacrilegio profanaciónninmanta picharqan, imaynachus Hermana White sutichan. Chayta ruwarqan ministerionpa qallariyninpi hinallataq tukukuyninpi, iskaynin pichaykunata alpha omega pichayta hina ruwaspa.
Sister White clearly aligns the first temple cleansing with 9/11 and the first voice, which she identifies as the first three verses of Revelation eighteen. She then identifies the “other voice” of verse four, as the second temple cleansing, and also the Sunday law. April 19, 1844 was the first temple cleansing for the Millerites and October 22, 1844 was the second. In the forty-six years from 1798 unto 1844 the Millerite temple was erected, and a fractal of the Millerite temple erection is found in the history of the two disappointments which both represent temple cleansings. That history is about the temple.
Paní White sut’itaqmi qhawachin ñawpaq kaq templopa pichanakuyta 9/11wan chayanakusqata, hinallataq ñawpaq kaq voztawan, chayta pay reqsichin Apocalipsis chunka pusaqniyuq kapitulopa ñawpaq kimsa versículonkuna hina. Chaymantaq reqsichin versículo tawaqpi “huk voztapas” nisqata iskay kaq templopa pichanakuy hina, hinallataq domingo kamachiy hina. Abril 19, 1844 watapiqa Milleritakunapaqmi karqa ñawpaq kaq templopa pichanakuy; octubre 22, 1844 watapitaq iskay kaqnin. 1798 watamanta 1844 watakama tawa chunka suqtayuq watakunapi Milleritakunapa templo oqarisqa karqa, hinaspataq Milleritakunapa templon oqarisqanmanta huk fractal tarikun iskay llakikuykunapa historiankupi, chay iskayninku templopa pichanakuykunata reqsichispa. Chay historiqa templomantam.
From July 18, 2020 to December 31, 2023, the virgins slept during the tarrying time. When they awaken, they awaken to their responsibility to lay the foundation and raise the temple. Since that time Christ, as the Lion of the tribe of Judah has been unsealing prophetic light, and prophetic light that is unsealed always produces a three-step testing process which ends at the litmus test where character is manifested, but never developed. At the litmus test the faithful virgins will receive an outpouring of the Holy Spirit that surpasses every manifestation of the power of God among God’s people ever recorded. There will be an increase of light that has never been witnessed. That being said I will present another historical line which upholds the parallel of Millerite history to that of the one hundred and forty-four thousand.
2020 watapi qhapaq julio killapi 18 p’unchawmanta 2023 watapi qhapaq diciembre killapi 31 p’unchawkama, ñust’akuna suyarisqa pachapi puñurqanku. Rikch’arimuqtinkuña, rikch’arimunku kamachikuyninkuman, cimientota churayman chaymanta templota sayachinankupaq. Chay pachamantaqa Cristo, Judá ayllumanta Leon hina, profetismoq k’anchayninta kicharispa kachkan, hinaspa profético k’anchay kicharisqa kaspaqa sapa kuti kimsa patapi pruebay ruwayta paqarichin, chayqa tukukun litmus sutiyuq pruebaypi maypichus carácter rikuchisqa kan, ichaqa mana chaypi wiñachisqachu. Litmus pruebaypi cheqap ñust’akuna Santo Espíritu-pa hich’aykusqanman chaskinqaku, mayqencha Diospa atynin Diospa llaqtan ukhupi rikuchisqa kasqanmanta llapan qillqasqakunata aswan atipaq. K’anchay yapakusqa kanqa mana hayk’aqpas rikukuq kasqan hina. Chayta nispaqa, huk historiata rikuchisaq, mayqenchus Millerita historianta pachak tawa chunka tawa waranqa runakunapa historiankuwan parallel kasqanta sayachin.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Qanqa Daniel, simikuna wisq’ay, hinallataq liwruta sellay tukukuy pacha chayamunankama: achka runakuna kayman chayman purinqaku, yachaypas yapakunqa. Hinaspan nirqan: Riy, Daniel; simikunaqa wisq’asqa, sellasqaqa kanku tukukuy pacha chayamunankama. Achka runakuna pichasqa kanqaku, yurqaychasqa hinallataq pruebasqa; ichaqa millay runakunaqa millayta ruwaspa purinqaku; millay runakunamanta mana pipas entiendenqachu; ichaqa yuyaysap’a runakuna entiendenqaku. Daniel 12:4, 9, 10.
We will continue these things in the next article.
Kaykunataqa qatiq qillqapiqa qatiqkusunchikmi.
Singularity
Sapallan kaynin
Elon Musk claimed on February 21, 2026 that “we are now in ‘singularity’”.
Elon Muskqa 2026 watapi 21 p’unchawpi nirqan: “kunanqa ‘singularidad’-pim kashanchik.”
Technological Singularity
Singularidad Tecnológica
The technological singularity (often just called ‘the singularity’) is a hypothetical future point in time when technological progress—driven primarily by artificial intelligence—becomes so rapid and powerful that it accelerates beyond human control and comprehension, leading to unpredictable and profound transformations in human civilization. The core idea is an intelligence explosion: once we create an AI system that is smarter than the smartest humans (often called Artificial Superintelligence or ASI), that system can redesign and improve itself faster than any human team ever could. This creates a recursive self-improvement loop where capability doubles again and again in extremely short timeframes (days → hours → minutes), making further developments explosive and impossible for “pre-singularity humans” to meaningfully predict or steer. The term “singularity” is borrowed from physics and mathematics, where in “a black hole,” the singularity is the point where gravity becomes infinite and our current laws of physics break down—we can’t see or predict what happens beyond the event horizon.
Tecnologíapa singularidadninqa (achka kutiqa “singularidad”lla nisqa) hamuq pachapi huk yuyaychasqa punto kasqanta rikuchin, maypichus tecnología ñawpaqman puriynin—artificial inteligenciawan aswan hatunta kallpachasqa—hinallataq ancha utqayman, atiyniyuqman tukuspa runapa kamachiyninmanta, unanchayninmantapas lluqsispa, mana ñawpaqmanta yachay atina, ancha hatun tikraykunata runa civilizaciónpi apamun. Kaypa sunqu yuyayqa inteligencia-pa explosiónmi: huk IA sistema ruwasqanchik chay aswan yachaq runakunamanta aswan yachayniyuq kaptin (sapa kuti “Artificial Superintelligence” utaq ASI nisqa), chay sistemaqa kikinta wakmanta diseñayta, allinchaytaqa ima runa ekipopas hayk’aqllapas mana atisqanmantapas aswan utqayllata ruwanman. Chaymi huk recursive self-improvement loop nisqata paqarichin, maypichus atiynin yapamanta yapamanta iskaychakuq hina wiñan ancha pisi pacha ukhupi (p’unchawkunamanta → horaskaman → minutokaman), hinaptin qhipaman wiñariykunaqa explosivo tukuspa, “pre-singularity humans” nisqakunapaqqa allinmanta ñawpaqmanta watukuyta utaq pusayta mana atinaña kan. “Singularidad” sutinqa física, matemática yachaykunamanta mañakusqa kachkan, maypichus “huk yana t’oqopi” singularidadqa chay punto kan, maypichus gravedad mana tukukuqman tukuyninrayku kunan pacha física kamachiykuna p’akikun—mana rikuyta, mana watukuyta atinchikchu ima pasasqanta evento horizonte qhipaman.
Similarly, the technological singularity is viewed as an “event horizon” in history: we can forecast trends up to that point, but beyond it, the future becomes opaque to un-augmented human minds.
Chaynamantaqa, tecnológica singularidad nisqapas historiapi huk “event horizon” hina qhawasqa kachkan: chay punukamaqa tendencias nisqakunata ñawpaqman rikuchiyta atisun, ichaqa chaymanta qhipamanqa hamuq pachaqa mana sut’ichasqachu qillqachisqa mana yanapasqa runa yuyaykunapaq.
Brief History and Main Thinkers
Pisilla Historia nisqanmanta hinaspa Hatun Yuyayniyuqkunamanta
1950’s—Early seeds appear in the work of mathematician John von Neumann (who spoke of accelerating technological change) and mathematician/cryptologist I.J. Good (who in 1965 described an “intelligence explosion” once machines design better machines).
1950 watakunapi—Ñawpaq muhu-kuna rikurimun matemátiku John von Neumannpa ruwasqanpi (paymi rimarqan usqhayllamanta mirachkaq tecnológico tikraymanta) hinallataq matemátiku/criptólogo I.J. Goodpa ruwasqanpipas (paymi 1965 watapi willarqan huk “yuyayniyuq kaypa phatariyninta” maypachachus máquina-kuna aswan allin máquina-kunata ruwananpaq diseñanakuptin).
1993—Computer scientist and sci-fi author Vernor Vinge popularizes the modern concept in his essay, The Coming Technological Singularity. He predicted we would create superhuman intelligence sometime between 2005–2030, after which “the human era” would end (in the sense that unaided humans would no longer be the dominant intelligence).
1993 watapi, computadorkunamanta yachaq hinallataq ciencia-ficción qillqaq Vernor Vingeqa kay p’unchawkunapi yuyasqa musuq yuyayta riqsichirqa ensayo-ninpi, The Coming Technological Singularity sutiyuqpi. Payqa willarqa 2005–2030 watakuna chawpipi runamanta aswan hatun yuyayniyuq yachayta rurasunchikman, chaymantaq “runa pacha” tukukunqa (mana yanapakuq runakunaña kamachiq yuyay kasqankumantaña mana aswan hatun yuyayniyuqchu kanqaku nispa).
2005—Inventor/futurist Ray Kurzweil brings the idea to mainstream attention with his book, The Singularity Is Near. He argues the singularity arrives around 2045, driven by exponential growth in computing power (following his Law of Accelerating Returns), nanotechnology, biotechnology, and brain-computer interfaces. He has consistently maintained this timeline, recently reaffirming AGI 2029 and singularity ~2045.
2005 watapi—ruraq/hamuq pacha qhawariq Ray Kurzweilqa kay yuyayta hatun llapa runakunapa yachayninman apan, *The Singularity Is Near* nisqa qillqaswan. Payqa rimarin kay singularidadqa 2045 watapa muyuriyninpi chayamunanta, yupaychay atiy paqarinaynin mana sayasqa wiñayninrayku (paypa *Law of Accelerating Returns* nisqanman hina), nanoteknología, bioteknología, hinallataq uma-yupaychay makina tinkuchiykunarayku. Payqa sapa kuti kay pacha churayta takyaqta waqaycharqan, qhipa p’unchaykunapipas musuqmanta takyachispa AGI 2029 watapi, singularidadtaq 2045 watapa muyuriyninpi kasqanta.
Timeline Predictions (as of early 2026)
Pacha pawaypa willakuykuna (watay 2026 qallariyninpi hina)
Predictions have noticeably compressed in the last few years due to the extremely fast progress in large language models, reasoning systems, and scaling laws: Most aggressive / near-term views (2026–2027): Some prominent AI leaders (e.g., Dario Amodei of Anthropic, Elon Musk) have publicly stated that superintelligence or something functionally equivalent to the singularity trigger could arrive as early as 2026 or within 1–3 years.
Qhipa wata watakunapi sut’inchasqakunaqa rikchakuspa llapallanpaq aswan pisiyachisqa karqan hatun simi-modelokunapa, yuyaychanapa sistemakunanpa, hinallataq wiñachiy kamachikunaq ancha utqay ñawpaqman purisqanrayku: Aswan kallpachasqa / qaylla pacha qhawariykuna (2026–2027): Wakin riqsisqa AI umalliqkuna (kayhina, Anthropic-manta Dario Amodei, Elon Musk) llaqtaq ñawpaqenpi willakurqanku superinteligencia utaq imapas chay singularidad nisqa qallarichiqwan rurayninpi kaq hinaqa chayamunmanña 2026 watakama utaq 1–3 watakunapi.
Median expert surveys still cluster around 2040–2050 for full superintelligence/singularity.
Yachaq kamachiqkunapa maskaykunapi chawpi yupaychayqa llapa superinteligencia/singularidad hunt’asqa kananpaqraqmi 2040–2050 watakunapa muyuriyninpi tantakunraq.
Two camps of possible outcomes
Ishkay tantanakuna atipanakuykunaq rikhurinanpaq
Utopian / optimistic → radical abundance, elimination of disease and poverty, effective immortality via mind uploading or nanomedicine, humanity merging with AI (transhumanism), solving previously unsolvable scientific problems in minutes.
Utopik / allin yuyayniyuq → llapa mana tukukuq allin kaptin, unquykunatawan wakchaytawan chinkachiy, yuyayta apachispa utaq nanomedicinawan hina wañuymanta hina qispisqa kawsay, runakuna AIwan hukllachasqa kanan (transhumanism), ñawpaqpi mana allichay atisqa ciencia sasachakuykunata minutos ukhupi allichay.
Dystopian / pessimistic → loss of human agency/control, misalignment (AI pursues goals orthogonal or hostile to human values), economic & social collapse, or even existential risks to humanity.
Distópico / pesimistamanta → runakunaq rurasqanman hinaspa kamachikuyninman chinkay, mana tupaq kay (IAqa runaq chaninkunaman mana tupaq utaq chiqniq munayninkunata qatiq), qullqiwan llapa runakunapa kawsayninpaq urmay hinaspa thuñiy, utaqraqmi runa kaypaq tukupayman chayanapaq hatun manchakuykuna.
Singularity isn’t just “very advanced AI,” it’s the moment when technological evolution escapes biological/human-speed constraints and becomes an autonomous, runaway process. Whether that happens in 2026, 2030, 2045, or never, it remains one of the most consequential open questions in human history right now.
Singularidadqa manam “ancha ñawpaqman purisqa IA”llachu, aswanpas chay pacham kachkan maypachachus tecnológico evoluciónqa biológico/runa utqay constraints-manta lluqsispan huk autónomo, mana sayay atisqa proceso tukupun. Chayqa 2026 watapi, 2030 watapi, 2045 watapi, icha mana hayk’aqpas kanmanchu, chaywanpas kunan pacha runa historiapi huk aswan hatun consecuencianiyuq mana kutichisqa tapuykunamanta hukninmi kachkan.
The Time of the End – 1989
Tukukuy Pachaq Tiempo — 1989
The Networked World Begins
Lliwt’asqa Pacha qallarin
The transition from isolated computing to connected computing. Tim Berners-Lee proposes the World Wide Web at CERN (1989). Commercial neural network research expands (military + academic use), Intel 80486 ships—personal computing power jumps, ARPANET transitions toward what becomes the modern Internet. Before this, computing was powerful but mostly siloed. After 1989, computing becomes network-oriented. Neural networks in 1989 were early, hardware-limited, and mostly rule-augmented pattern systems—but the military and research labs were already testing learning systems for targeting, guidance, and signal classification. This was the foundational layer for everything that came later.
Sapanmanta computaciónmanta t’inkisqa computaciónman tikray. Tim Berners-Leeqa World Wide Web nisqata CERNpi churarqan (1989). Qhatupaq red neuronal nisqakunamanta mask’ayqa astawan mast’arikun (militar hina akademiku uso), Intel 80486 lloqsimun—sapa runapa computaciónpa atiynin ancha wiñarin, ARPANETqa pisi pisi muyurinqa kunan pacha Internet nisqapaq. Kaymanta ñawpaqtaqa, computaciónqa atiyniyuq karqan ichaqa aswanpis sapanchasqa sistema ukullapi wisq’asqa. 1989 watamanta qhipamanqa, computaciónqa redman qhawarisqa tukupun. 1989 watapi red neuronal nisqakunaqa qallariypi karqanku, hardwarepa pisi atiywan hark’asqa, hinallataq aswan kamachiykunawan yanapasqa rikch’akuq sistema hinalla karqanku—ichaqa militar hinallataq mask’ay laboratorio nisqakunapas yachaq sistema nisqakunataña pruebaykuchkarqanku objetivo churanapaq, pusaypaq, señal nisqakunata clasificacionpaq. Chayqa qhipaman hamuq llapa imapaqpis tiyanan sapi qatapi karqan.
The Message Formalized – 1996
Willakuy Simi Kamachisqa – 1996
The Internet Commercial Explosion
Internetpi Qhatu Qhatu Qallarimuy Hatun T’ikraynin
The Web becomes public, commercial, and global. Netscape and browser in wars, Amazon and eBay proving online commerce works. Google founded (as BackRub at Stanford, 1996), Windows 95 adoption accelerates consumer computing. 1996 is when the Internet stops being academic and becomes economic. The infrastructure from 1989 now hits consumer scale. The dot-com era is not about websites—it’s about digitizing business. This period changed commerce, advertising, information discovery and communication patterns.
Web nisqaqa llapa runakunapaq rikuypaq, rantikuypaq, hinallataq llapa pacha mast’arisqa tukurqan. Netscape nisqaqa, browserkunawan kuska, maqanakuykunapi karqan; Amazon hinallataq eBay qhawachirqanku internetpi rantikuy allin llank’asqanta. Google hatarichisqa karqan (Stanfordpi BackRub sutiyuq hina, 1996 watapi), Windows 95 chaskisqa kasqanmi utqayachirqan rantikuq runakunapa computaciónninta. 1996 wataqa chay p’unchawmi Internet manaña yachay wasikunallapapaqchu karqan, aswanpas qullqichakuypaq tukurqan. 1989 watamanta kallpachakuyqa kunanmi rantikuq runakunapa tupuyman chayarqan. Dot-com sutiyuq pachaqa mana web saytukunallamantachu karqan—negociokunata digitalkichiy mantam karqan. Kay pachaqa rantikuyta, willakuywan rantichiyta, willakuy taripayta, hinallataq rimanakuypa nisqankunata tikrarqan.
Message Empowered – 9/11, 2001
Atipanakuy kallpachasqa – 9/11, 2001
The Mobile + Platform Era Begins
Qillqakuna puriq + plataforma pacha qallarinña
Digitization of media + early cloud infrastructure + always-on broadband. Apple releases the iPod (portable digital ecosystem begins), Wikipedia launches (collective knowledge platform model), Broadband adoption surges, Amazon begins quietly building what becomes AWS. Post-9/11 surveillance technology massively accelerates, data analytics infrastructure grows rapidly. The beginning of cloud computing, platform ecosystems, digital content dominance, always-connected infrastructure and the groundwork for social media and smartphones is laid here.
Willay yachaykunapa digitizaciónnin + ñawpaq p’uyu infraestructura + mana hayk’aqpas chinkaq hatun anchata t’antiyuq tinkuy. Apple iPod nisqata lluqsichin (apanapaq digital ecosistema qallarin), Wikipedia qallarichisqa kachkan (tantalla yachaypa plataforma hinam modelo), Broadband nisqapa chaskisqa kaynin ancha wiñarin, Amazon pakallam ruwapayta qallarin, chaymanta AWS tukunanpaq. 11/9 qhipaman qatipay tecnología nisqa ancha utqaylla wiñachisqa kachkan, datos analíticos infraestructura nisqapas utqaylla hatunyachisqa kachkan. Kaypi p’uyu computaciónpa qallariynin, plataforma ecosistemakuna, digital contenido nisqapa kamachikuynin, sapa kuti tinkisqa infraestructura, hinallataq redes sociales smartphoneswanpaq cimientonkunapas churakusqa kachkan.
Foundation Laid – Habakkuk’s Tables – 2012, 2013
Cimiento Churasqa – Habacucpa tablankuna – 2012, 2013
The Deep Learning Breakthrough
Yachaymanaypaq Hatun Paqarina
The Birth of Modern Artificial Intelligence
Kunan Pacha Artificial Intelligence nisqapa Paqarinimpas
This is the pivotal moment when neural networks stopped being experimental and became practically powerful— the exact bridge between the 2001 “platform/cloud” era and the 2023 “generative AI” explosion. September 2012: AlexNet (a deep convolutional neural network) wins the ImageNet competition by a massive margin—crushing all previous algorithms. This single event is universally recognized in AI research as the moment modern deep learning was born. 2012: Geoffrey Hinton’s team proves that deep neural nets, trained on GPUs, can learn hierarchical features automatically. 2013: Google acquires Hinton’s company (DNNresearch). Industry suddenly pours billions into deep learning. NVIDIA’s GPU advancements (CUDA) become the standard hardware for AI. Big data tools (Spark 1.0 released in 2013) mature alongside this, enabling the massive datasets needed for deep learning.
Kaymi pachaqa chay t’inkisqa, tukuy imaymana neuronal llikakuna manaña qallarichisqa pruebakuna kasqankumanta lluqsispa, llapaq rikhurikuq kallpayoq práctico hina tukurqan— 2001 watapi “plataforma/nube” nisqa pachawan 2023 watapi “IA generativa” nisqa hatun phutiywan kuska exacto chakatan. 2012 watapi septiembre killapi: AlexNet (huk profundo convolucional neuronal llika) ImageNet competencia nisqapi ancha hatun aswan kayninwan atipan— ñawpaq llapa algoritmo-kunata llump’ayta atipaspataq. Kay sapan ruwaymi AI investigaciónpi llapa runakunaq sutinchasqankuman hina reqsichisqa, maypachachus kunan p’unchay profundo yachayqa paqarirqan chay pacha hina. 2012 watapi: Geoffrey Hintonpa equiponmi rikuchin, GPU-kunapi yachachisqa profundo neuronal llikakunaqa jerárquico rasgo-kunata kikillanmanta yachayta atinkuman. 2013 watapi: Googleqa Hintonpa empresanta (DNNresearch) rantin. Industriaqa usqhaylla profundo yachayman waranqa waranqa millones dolar-kunata churayta qallarin. NVIDIApa GPU ñawpaqman purichiykuna (CUDA) AIpaq estándar hardware hina tukunku. Hatun dato herramientas-kunapas (Spark 1.0, 2013 watapi lluqsichisqa) kaywan kuska puqun, profundo yachaypaq necesitakusqa ancha hatun datos qutukuna atichiq.
Unsealing – 2023
Kichariy – 2023
Generative AI Crosses the Threshold
IA generativa ukha punkuta chimpan
AI becomes accessible, usable, and economically disruptive. Not just “better neural nets.” This is the moment AI writes code, generates images, automates white-collar work, scales reasoning tasks and for the first time AI stops being specialized and becomes general-purpose cognitive tooling.
IAqa yaykunapaqpas aswan chayay atiyoq, llamk’achiy atiyoq, hinallataq qullqi kaypi hatun ch’aqwayta ruraqmi tukuchkan. Mana llallaq “aswan allin red neuronal-kuna”chu. Kaymi pachaqa IA código qillqananpaq, siq’ikuna paqarichinanpaq, yachaymanta oficinapi llamk’aykunata automatizanampaq, yuyaywan tupaq llamk’aykunata mast’arichinanpaq; hinaspan ñawpaq kuti IAqa mana sapaq especializadachu kaspa, tukuy imapaq llamk’aq general yuyay-herramienta tukupun.
2026 – Singularity?
2026 – ¿Singularidad?
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1989 as the unsealing of the time of the end itself (networked connectivity begins, foundation for global knowledge flow; tied to the USSR collapse as the waymark for Adventism’s final probationary period).
1989 wataq pacha tukukuypa kikin kichasqa kasqan hina (llapan tinkisqa t’inkikuna qallarin, tukuy pachapi yachay puriyninpaq sayarichiyta churashan; hukchasqa kashan URSS urmayninwan, Adventismoq qhepa probacionninqa pacha tukukuypa mit’anpaq ñan rikuchiq hina).
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1996 as the formalization of the message (commercial web scales the information economy, digitizing commerce and discovery).
1996 watapi mensajepa kamachisqa hinallataq takyasqa kasqanta (llapan llikakunawan ranti-rantikuy web nisqaqa yachay willakuy qullqi rurayninta hatunyachin, ranti-rantikuyta taripaytawan digitalkaman tikrachispa).
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2001 as the empowerment of the message (platforms, cloud, always-on access lay the digital ecosystem for collective, mobile knowledge).
2001 wataq willakuypa kallpachakuynin hina (plataformakuna, p’uyupi waqaychay, sapa kuti yaykuna hina kananmi huñunakuq, puriq yachaypaq dijital ecosistemata churan).
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2012/2013 as the laying of the foundation for true intelligence (deep learning breakthrough makes machine understanding practical and scalable).
2012/2013 watakunata chiqap yachay-sapa kaypa cimienton churay hina (yachay uku-man yaykuy hatun ñawpaqman lluqsisqanmi maquinakunaq hamutayninta práctica hina, aswan achka-kama mirachinapaq atisqa karqan).
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2023 as the unsealing climax (generative AI crosses into general-purpose cognition, making knowledge creation and reasoning accessible and disruptive).
2023 wata siq’isqa qillqapa kichariynin tukukuynin hina (AI generativa nisqaqa llapa imapaq yachayman hina rurasqaman chayan, chaymi yachay paqarichiyta hinaspa yuyaychayta atipanapaq, llapa runapaq aswan chayaylla hinaspa ch’aqwayuqta ruwan).
The progression is elegant: each stage builds cumulatively on the prior one, shifting from connectivity → commercialization → ecosystem → intelligence → cognition.
Ñawpa puriynin sumaqmi: sapa etapam ñawpaq kaqman tantasqa hina hatuncharin, t’inkisqamanta → qhatunachasqamanta → kawsay muyumanta → yuyayniyuq kaymanta → hamut’aymanta tikraspa.
2012/2013 is the critical hinge; the moment neural nets proved capable of hierarchical, automatic learning (AlexNet/ImageNet win, Hinton’s work validated, GPU scaling enabled), which made the 2023 generative explosion inevitable. Without the 2012 architectural shift, the transformer models (2017) and massive scaling wouldn’t have produced ChatGPT-level generality.
2012/2013 wata chaymi chay wakin tukuy imakuna kutirinanpaq, chay pacha neuronal llika-kunaqa jerárquico hinalla, kikillanmanta yachayta atisqankuta rikuchirqanku (AlexNet/ImageNet atipaynin, Hintonpa llamk’asqan chiqapchasqa, GPU nisqapa wiñachisqan atichisqa), chaymi 2023 watapi generativo nisqapa hatun phutisqanta mana ayqey atina tukurqan. Mana 2012 watapi arquitectura nisqapi tikrasqa kaptinqa, transformador nisqa modelokuna (2017) hinaspa ancha hatun wiñachiyqa manam ChatGPT hinan llapa imapi yachayniyuq kayta paqarichinmanchu.