And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.
Uray llaqtap reyñinqa phiñakuymanta kuyurinqa, hinaspan lloqsispa paywan maqanakunqa, chay uray llaqtap reyñinwan; payqa hatun achka runakunata huñunqa; ichaqa chay achka runakunaqa makinman qonqa. Hinaspan chay achka runakunata apaqtin, sonqonqa hatunchasqa kanqa; achka chunka waranqa runakunatan urmachinqa; ichaqa mana chaywan kallpanchasqachu kanqa. Daniel 11:11, 12.
Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.
Chunkaq versículokunaqa Putinpa atipayninta Ucraniapa hawanpi hinaspa Unión Europea-pa hawanpi, chaymanta Putinpaq qhipa sasachakuyninkunata hinaspa urmayninta Ucraniamanta guerrapi atipakusqan qhipaman, imayna Ptolomeo qawachisqa kashan Raphia llaqtapi atipakusqanpi 217 a.C. watapi, hinaspa versículo docepi tukukuyninpi, reqsichin. Kay versículokunapi temaqa uraypa reyninpa hatariyninwan urmayninwanmi.
Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.
Kunan kama qillqakunaqa chunka hukniyuq qhapaq qillqapa willakuyninpi profecía siq’ikunaq aswan hatun yuyaykunata reqsichisharqan. Chunka hukniyuq versículotaqa aswan pisilla p’unchawta munanraq manaraq qatiqnin qhapaq qillqaman ñawpaqman riyashaspachu. Daniel chunka hukniyuq, versículo chunka hukniyuq, Apocalipsis chunka hukniyuq, versículo chunka hukniyuqwan tupachkan.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Kimsa p’unchayta huk kuska p’unchaytawan qhipamanqa, Diosmanta kawsaypa Espíritu paykunaman haykurqan, hinaspan chakinkupi sayarirqanku; hinaspa paykunata qhawariqkunamanqa hatun manchakuy urmaykurqan. Apocalipsis 11:11.
In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.
2023 watapi, ukha uywa manaña t’ukhu p’itumanmanta animalwan wañuchisqa iskay testigokuna chakinkupim sayarirqanku. Republicano wakrampa testigun kay qallariyqa 2015 watapim qallarin Donald Trump llank’ananpaq presidente kayman willakusqanwan; hinaspataq 2020 watapi dragón, kay pachapi globalistakunawan rikuchisqa, hinaspa Partido Demócrata nisqapi globalistakuna, Republicano partidopi globalistakunawan (RINOkuna) kuskachasqa, akllayta suwarqanku hinaspa Joe Biden-ta churaykurqanku; chayhinaqa Donald Trump-ta ñanpi wañuchirqanku. Protestante wakra, ministerio Future for America nisqawan rikuchisqa, wañuchisqa karqa mana allin willakuyta mast’arisqanrayku, Islam llaqtamanta huk maqanakuy Nashville contra kananmanta nisqa p’antaq willakuyta. 2023 watapi, Republicano hinaspa Protestante wakrakuna iskayninku kawsarimuspam hatarirqanku. Chunka hukniyuq versículopi reqsichin 2014 watamanta qallarisqa Ucrania Maqanakuyta, Putin hinaspa Rusiaq tukuy tukukuq atipayninkama.
Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.
Chunka iskay chunka hukniyuq versículoqa rikch’akuq pruebam, mayqenqa taripunapi tukuyninman chayan Adventismo llapampaq; ichaqa hinallataq 9/11 paq k’anchayninta chaskiqkunapaq, hinaspa kimsa kaq ay pa chayamunta yachasqankunapaqpas; astawanqa kayqa kachkan chaykunapaqmi, pichqankumanta mañakusqa kanqa profecíaq k’anchayninman hina, mayqencha 2023 watapa julio killamanta pacha aswan-aswan kicharisqa karqa.
The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.
Adventismoq kamachikuyninqa 1989 watapi qhipaman churakusqa karqa, imaynachus Cristo paqarisqan chay profético pacha ukupi rikuchisqan hina. Cristo bautizakusqanpi qallarirqan discipulokunata waqyaspa, paykunaqa cristiano Iglesiapa “cimientosnin” karqaku; chaywanmi 9/11-ta rikuchirqan, maypichus Islam, kinsa kaq ay payakuywan hamuspa, Señorqa llaqtanta Jeremíaspa ñawpaq ñankunaman kutichirqan, chaykunataq Adventismopa cimientosninkunata rikuchin. 9/11 p’unchaypi kawsaqkunapa juicioqa Diospa wasinmanta qallarirqan, hinallataq Adventismoqa Apocalipsis chunka pusaqniyuq angelpa k’anchayninta qhispichirqan, imaynachus judíokuna Jesus-ta Mesías hina qhispichirqaku chay hinata. Apocalipsis chunka pusaqniyuq angelpa k’anchayninta chaskiqkunaqa chaymanta qhipaman 18 de julio de 2020 p’unchaypa llakikuywan pruebaykusqa karqaku.
In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.
2023 watapi qillapi, Daniel qillqapi chunka hukniyuq t’aqapi chunka hukniyuq ch’iqninqa kunan pacha chiqap yachachiyqaq hawapi siq’ita reqsichin. Chay hawapi profetap hunt’akuyninpa k’anchaynin, Daniel qillqapi chunka hukniyuq t’aqapi chunka hukniyuq ch’iqnipi tarikukuq, Apocalipsis qillqapi chunka hukniyuq t’aqapi chunka hukniyuq ch’iqnipi kawsarimusqa sipaskunaman kicharisqa karqan. Apocalipsis qillqasqa Danielpa hawapi historiata kicharisqanta ukhu historiata reqsichin.
Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.
Paykunaqa qhawarispa hamuq k’anchayta, 2023 watapa julio killamanta qallarispa kicharisqa karqan chayta, iskay sut’inchasqa clasekunata rikuchinku; ñamñam karqanmi wakinkunaqa, 2023 watapa julio qhepaman hukllawas puriqkuna kaspaña, manaña hukllawanchu purinku. Juicioqa progresivon, hinaspa 9/11-manta qallarispa, Séptimo Día Adventista iglesiaman qosqa karqan “tiempo para arrepentirse” nisqa, paypa chaskisqan mana munasqanrayku “reglas de interpretación profética adoptadas por Miller y his associates,” nisqakunata, chaykunataqa progresivamente rejetesqanku 1863 watamanta qallarispa. 9/11-manta qallarispa 18 de julio de 2020 kama, Séptimo Día Adventista iglesiaqa qhepakaq tukuy oportunidadninta qosqa karqan arrepentikunanpaq, hinaspa chay pachapiqa, 2020 watapi Nashville llaqta proclamaciónpi ruwasqankuta rurasqankumanta partisipaqkunaqa pruebaykusqa karqanku. Julio killapi, pichaypa qhepa fase-ninqa representasqa kashan versículo once nisqawan, capítulo once nisqakunapi, Danielpa librunpi hinallataq Apocalipsispa librunpipas.
It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.
Kay suyaychasqa proceso ukhupin kimsa pruebakunamanta iskayñiqin prueba hunt’akun. Iskayñiqin prueban rikuy prueba, mikhuypaq munaq kay prueba ñawpaqchasqaña; chaymantataq kimsañiqin prueba tukuchin, mayqinchus ñawpaq iskay prueba hinachu mana kaspa, huk litmus prueba kachkan. Chawpi tutapi sipaskuna rijcharimuspanku qayakuyta uyarinku: “Qhawariy, Qosachakuq hamushan”, huk klasem munasqa aceiteyuq kachkan, hukñataq chinkasqa kachkan. Milleritakuna kay kikillan experienciata hunt’achirqanku, chayta ruwaspataq hawaman lloqsisqa hinaspa ukhupi kaq profecía lineakunapa entendiyninta rikuchirqanku.
When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.
Paykuna iskay kaq angelpa willakuyninta willakurqanku Babilonpa ususinkuna hina urmaq protestante iglesiakunata reqsispa, huk willakuynintam willakurqanku paykunapa kawsayninkumanta hawapi kaqta. Chisi Qapariypa willakuyninta willakunankupaqqa ñawpaqta paykuna kikinkutam qhawarinqaku karqanku suyakuypi kasqa sipaskuna hina. Chunka hukniyuq versiculopi, Danielpiwan Apocalipsis chunka hukniyuq capítulo-piwan, ukhupi kaqwan hawapi kaq willakuykuna kicharisqa karqanku kunan pacha cheqqa chiqaq nisqa hinam julio killamanta 2023 watapi.
In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.
Danielpa ñawpaq kaq kapítulonpi, iskay kaq hinaspa rikuywan reqsinapaq pruebata ruwarqanku, chaypi Danielta hinaspa kimsa allin runakunapa uyankuna “rikchayninpi” aswan sumaq hinaspa aswan wirayuq kasqanta tarirqanku, Babiloniapa mikhunanmanta mikhukkunamanta nisqaqa. Iskay kaq kapítulonpi, chay rikuywan reqsinapaq pruebaqa willakuy qespichiqpaq prueba hina rikuchisqa kachkan, pakasqa willakuyta allinta hamut’anapaq mañakuspa; chay willakuyqa tukukuyninpi Bibliapa profecíankunapi kamachiq suyukunapa imagennin kasqanta qhawachin. Danielpa ñawpaq, iskay kaq hinaspa kimsa kaq kapítulonkunaqa Apocalipsis chunka tawañiyuqpi ñawpaq, iskay kaq hinaspa kimsa kaq angelkunata reqsichinku.
The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.
Apocalipsis chunka tawañiyoq capítuloq iskay kaq angelmi Milleritakunapa historiankupi hawa mensajeta rimapayakun, hinaspataq Danielpa iskay kaq capítuloñataq hawa siq’ita rimapayakun profético historiapa uywakunapa rikch’ayninwan. Ñawpaq capítulope rikuy pruebaqa Danielwan kinsantin allin runakunawanmi sayarqan, chayraykutaq uku siq’i kan. Hawa hinaspa uku profecíapa siq’ikuna, Danielpa hukmanta kinsa capítulo kama kinsantin paralelo nisqawan, Apocalipsis chunka tawañiyoqpi kinsa angelkunawan kuska rikuchisqa, huk testigotaraqmi paqarichin iskay kaq angelpa mensajenqa Milleritakunapi hunt’asqa kasqanta.
The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.
Miller runakuna Chawpi Tuta Qapariyta willakuyninta hunt’aspa, huk hawa willakuytawan huk uku willakuytawan willakurqanku. Paykunapa hawa willakuyninqa Apocalipsis chunka tawayuqpi iskay kaq angelpa willakuynin karqan; chayhinaqa, Miller runakunapa willakuyninta chiqapmanta tinkuchin iskay kaq angelwan chaymanta Daniel iskaypi rikch’achisqa estatuawan. Chay estatuaqa Bibliapi profecíakunapa hawa qhapaq suyukunata rikuchin, cheqaq Babiloniamanta kunan pacha Babiloniakama, runakunapa probationnin tukukuynin tukukuyninpi tukukapunan kama. Miller runakuna yapamanta tinkunku Babiloniapa hawa willakuyninwan. Danielpa rikuywan suyasqa pruebanqa pay mikhunanpaq akllasqan mikhunapi sayarqan, hinaspataq Apocalipsis chunkapi uraqamuspa huk chakin allpapi huktaq lamar qochapi churaykuq ñawpaq kaq angelqa kichasqa uchuy libroyuq karqan, chayta mikhunanta Juanman kamachisqa karqan. Ñawpaq kaq angelqa mikhuy munaywan rikch’achisqa kashan, chaymanta qhipaman huk rikuywan suyasqa prueba hamun. Chay rikuywan suyasqa pruebanqa huk uku cheqaq yachachiy ñantawan huk hawa cheqaq yachachiy ñantawan hap’in.
Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.
Danielpa chunka hukniyuq kapitulonpa chunka hukniyuq versiculon, Apocalipsispa chunka hukniyuq kapitulonpa chunka hukniyuq versiculonwan kuskachasqa, iskay-hina rikuy prueba-ta qhawachin. Chay pruebaqa litmus prueba-pi tukukun, maypichus vírgeneskuna qawachinku aceiteyuq kasqankuta utaq mana aceiteyuq kasqankuta. Chay rikuchikuyqa suceden Estados Unidos nacionpi domingo ley kaqpi gracia tiempopa wisq’akusqanman ñawpaqllata. Domingo ley kaqpi gracia tiempopa wisq’akusqanqa octubre 22, 1844 p’unchawwan unanchasqa karqa. Octubre 22, 1844 p’unchawmanta ñawpaqllata, agosto 17, 1844 p’unchawpi, Milleritekunaqa mensajeta apaqku lamar qochapa hatun oqew hina Estados Unidospa inti lluqsiy ladon costakuna patapi.
1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.
1989 wata tukukuy pacha kashaqtinmi Danielpa libron kichasqa karqa, hinaspa Danielpa libro kichasqa kaptinqa yachayqa sapa kuti yapakunmi, chaymi iskay laya yupaychaqkunata ruran. 1989 wataqa chay kinsa prueba waymarkakunamanta ñawpaqninmi, 1798 watapi ñawpaq angel chayamusqanwan rikch’achisqa hina. Ñawpaq angel 1840 watapi agosto 11 punchaw uraykamusqanpiqa, 9/11 punchawpi Apocalipsis chunka pusaqniyoqpa angel uraykamusqanta rikch’achirqan. Millerita historiapi ñawpaq llakikuy pantasqa suyasqanqa iskay ñiqin angelpa chayamusqanta señalasqa, hinaspa 2020 watapi julio 18 punchawta rikch’achirqan, taripay tiempo qallariytawan kuska. Milleritakunaqa iskay ñiqin angelpa willakuyninman, hinaspa paykuna chunka sipaskunamanta parlakuypi sipaskuna kasqankuman, sapa kuti aswan rikch’arispa hatarirqaku. Paykunaqa 1844 watapi agosto killapi Exeter camp meetingpi hunt’asqa rikch’arirqaku. Pachak tawa chunka tawa waranqakunaqa 2023 watapi julio killapi rikch’arichisqa karqaku, Chawpi Tuta Qapariypa willakuynin sapa kuti kichakuyta qallarisqanrayku.
The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.
Exeterpi Miller runakunaq suyanakuy pacha tukurqan, imaynatachus Lazaropa ayllunpaq tukurqan Jesús Lazarota kawsarichispa, Cristoq ministerionninpa uma patapi ruraynin kananpaq, Lazarusqa paypa ministerionninpa “sello” kananpaq. Lazaropa kawsarimusqanmi suyanakuy pachaq tukukuyninta, hinallataq Diospa llaqtanpa sellakusqanta reqsichin. Chay qhepantataq Triunfal Yaykuyqa, Miller runakunaq historiamninpi Chisi Chawpi Qapariy willakuypa willakuyta rikch’achirqan. Daniel qhelqapa chunka hukniyuq kapitulu chunka hukniyuq versiculonpa hatun yuyayninqa uray llaqtapa rey ninapa sayariyninwan urmayninwanmi, chaymi chunka kimsaqniyuqmanta chunka pichqayoq versiculokunapi Panium maqanakuyman pusari. Chay versiculokunaqa prueba definitiva hinam, maypichus qharikunaq warmikunaq urkunpi sello churakuy, chunka soqta niyuq versiculopi unancha hina hoqarisqa kananpaq.
Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.
Chunka phisqa chunka pichqayuq versículopi nisqaqqa Panium Maqanakuypi hunt’asqa karqan, chaymi Cristoqa Cesarea Filipipi watukusqanwan tupachkan. Chaypi, Cesarea Filipipi, Cristoqa Simon Barjonah sutinta Pedroman tikrarqan, chaywanmi pachak tawa chunka tawa waranqa sellasqa kayta señalarqan. Chaymanta pacha, utqaylla hamuq cruzpa k’anchayninqa discipulokunaman kicharisqa karqan. Cristoqa Simonpa sutinta Pedroman tikraspa, cruz manaraq chayamuptin, Exeterpa litmus pruebanwan hinallataq Lazaruswan tupachkarqan, chaymi Jerusalén llaqtaman yaykuy atipanakuyta pusarqan. Exeter camp meeting, agosto killapa chunka iskayniyuqmanta chunka qanchisniyuqkama, chiqap yachayman qhipa allin sayayta rikch’achin, chay qatatay manaraq chayamuchkaptin; chay qatatayqa domingo kamachiypa allpachakuyninmi, Danielpa hinaspa Apocalipsispa chunka hukniyuq capitulokunapi nisqa hinata.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Battle Creekpi llamk’ayqa chay kikillan nisqa ordenman hina kasqa. Sanitariopi umalliqkunaqa mana iñiq runakunawanmi chaqruykusqaku, astawanpis ichaqa aswanpis pisi-mast’arisqa hinalla consejokunaman yaykuchispa; ichaqa chayqa ñawinkuta wichq’asqa hina llamk’ayman riyllam kasqa. Paykunaqa mana kanku allinta reqsiy atiq, imataq mayqen p’unchayllapipas ñoqanchikman urmaykamuqta rikunankupaq. Kachkanmi huk espíritu desesperaciónpa, guerrapa, yawar unu wañuchikuypa; chay espírituqataq wiñanqa pacha tukukuqkama. Diospa llaqtanpa runakuna urkunkupi sellasqa kasqankuman chaylla—mana rikuy atisqa ima sello nitaq marka chu, aswanpas cheqaq kaqpi takyasqa kaymi, yuyaywanpas espirituwanpas, chayrayku mana kuyuchisqa kanankupaq—Diospa runakuna sellasqa, ch’ampiykuypaq wakichisqaña kasqankuman chaylla, chayqa hamunqa. Cheqaqtapunin qallarisqaña. Kunanqa Diospa taripayninkunaqa kay hallp’apim kachkan, ñoqanchikta willanankupaq, hamuq imakuna kasqanta yachananchikpaq.” Manuscript Releases, volumen 10, 252.
The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.
Pachak tawa chunka tawa waranqa runakunapa sellasqa kasqankuqa rikuchisqa karqan Exeter camp meeting nisqawan, Cristopa Simonpa sutinta Pedroman tikrasqanwan, hinaspa Lazaropa kawsarimusqanwan. Chay kawsarimuyninqa tipifican Apocalipsis chunka hukniyuq capitulopi ishkay testigokunapa kawsarimuyninta. Chunka versiculomanta suqta chunka suqtayuqkama versiculokunaqa tawa chunka versiculopa pakasqa historianta rikuchinku. Tawa chunka versiculopa chay pakasqa historiapa kichasqa kayninqa qallarin huk chunka versiculopa historiapi hunt’asqa kaynin ukhupi, hinaspa Ucrania llaqtapi guerrapi. 2023 watapa julio killamantapacha chay pakasqa historiaqa Judá ayllupa Leonninpa ruwasqanwan kichakuy procesopi kashan.
When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.
Apocalipsis capítulo oncepa chunka hukniyuq versículopi pachak tawa chunka tawayuq waranqa ukhupi kananpaq akllasqa runakuna kawsarimusqankuman hina, domingo leypi gracia p’unchay tukukunankama pasanapaq kasqa rikuy profético prueba, mayqintachus Hermana White uywaqpa siq’inmanta prueban nispa riqsichin, qallariq.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Señorqa sut’ita rikuchiwashan uywaq rikch’ayninqa kamasqa kanqa manaraq qochakuy p’uchukunanmanta ñawpaqta; chaymi Diospa llaqtanpaq hatun prueban kanan, mayninwan wiñay kawsayninpaq churasqan nisqaqa kamachisqa kanqa. Qanpa sayariyniykiqa hina tukuy mana tupaqkuna t’aqapi chaqrusqa kasqanrayku, aslla runallam pantachisqa kanqaku.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13 nisqapi kay yachachiyqa sut’ita qhawachisqa kachkan; [Apocalipsis 13:11–17, nisqakuna].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Kayqa Diospa llaqtan runakuna sellasqa kananpaq ñawpaqta pasanan prueban. Tukuykuna Diosman cheqaq kachkanankuta rikuchispa, Paypa leyninta waqaychaspa, llulla samana p’unchawta mana chaskispankuqa, Señor Dios Jehovápa unanchan urapi churakusqankumanta, kawsak Diospa sellonta chaskinqaku. Hanaq pacha paqarisqan cheqaq kayta saqespa, domingo samana p’unchawta chaskiqkunaqa, animalpa unanta chaskinqaku.” Manuscript Releases, volumen 15, 15.
The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.
Hawaq willakuypa hawapi siq’inqa kichasqa kashan Daniel qillqapi chunka hukniyuq t’aqapi chunka hukniyuq huch’uy rimaypa historiampi, ukhu siq’intaq kichasqa kashan Apocalipsis qillqapi chunka hukniyuq t’aqapi chunka hukniyuq huch’uy rimaypi. Hawaq siq’inqa reqsichin imaynatas uywaq lantiynin, mayqinchus iglesiapaq estadopaqwan huñusqasqa kasqanta rikuchin, iglesiaqtaq chay t’inkiyta kamachishaqtin, kawsaqkunaq taripakuynin pacha ukhupi ruwakun. Ukhu siq’intaq reqsichin imaynatas Cristopa lantiynin, mayqinchus divinidadwan runakaynin huñusqasqa kasqanta rikuchin, kawsaqkunaq taripakuyninpi ruwakun.
The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.
Kimsa kaqnin angelpa, pachak tawa chunka tawayuq waranqapa ima musuqchasqa kuyuyñinqa tukukuy pacha qallariypi 1989 watapi qallarikurqan, imaynachus Daniel chunka hukniyuqpa chunka versikulonpi rikuchisqa kashan hina. Chaymantaqa Daniel chunka iskayniyuq qillqapa hunt’asqa hinallataq hunt’akuyninmi qallarikurqan.
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 12:9, 10.
Hinaspan nirqan: “Riy, Daniel; simikunataqa wichqasqa, sellasqa kashan pacha tukukuypa pacha chayamunankama. Achkha runakunaqa ch’uyanchasqa kanqaku, yurakchasqa kanqaku, hinallataq pruebapi churusqa kanqaku; ichaqa mana allin runakunaqa mana allinta rurankaku; mana mayqen mana allin runapas unanchanqachu; ichaqa yuyaysapa runakunaqa unanchanqaku.” Daniel 12:9, 10.
Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.
Chunka iskayniyuq kaq chunka hukniyuq capitulopi, qallarin “pichay ruway” nisqa, ñawpaq angelwan rikuchisqa, Diosman manchakuq kasqanwan. Chunka hukniyuq chaymanta chunka iskayniyuq versículokuna rikuchin maypichus pachak tawa chunka tawa waranqa runakuna yurakchasqa kanku. Zacariaspa libronmi chay experienciata sut’inchan.
And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.
Hinaspanmi qhawachiwarga Josué hatun curaqta, Señorpa angelninpa ñawpaqenpi sayasqata, Satanastataq paña maki laduyninpi sayasqata, payta hark’ananpaq. Hinaqtinmi Señorqa nirqan Satanásman: “¡Señorqa qamta k’amiykusunki, Satanás! ¡Arí, Jerusalén llaqta akllasqa Señorqa qamta k’amiykusunki! ¿Manachu kayqa ninamanta qispichisqa huk ruphaylla k’aspikuna?” Josuéqa qhelli p’achawan p’achasqa kaspa angelninpa ñawpaqenpi sayarqan. Hinaqtinmi payqa kutichispa rimarqan ñawpaqenpi sayaqkunaman, nispa: “Qhelli p’achanta paymanta qichuychis.” Hinaqtinmi payman nirqan: “Qhawariy, mana allin ruwayniykita qanmanta apachini, musuq p’achawanmi p’achachisqayki,” nispa. Chaymi noqaqa nirqani: “Sumaq ch’uku umanman churapuychik,” nispa. Hinaqtinmi sumaq ch’ukuta umanman churapurqanku, p’achawanpas p’achachirqanku. Señorpa angelnintaq qayllanpi sayarqan. Zacarías 3:1–5.
This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.
Kay qillqaqaqa hunt’asqa kachkan Cristoqa Hatun Saserdote hina qhipa llamkayninpi, hinaspataq pachak tawa chunka tawa waranqa runakunapa sellasqa kayninta rikuchin.
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.
“Zacaríaspa rikchayninpi Josuéwan Angelwan ima rikusqanqa, Diospa llaqtanpa kawsayninman hinallataq mana iskayraylla kallpawan churakun hatun pampachay punchawpa tukukuyninpi rikurimuq qhipa escenaspi. Chay puchuq iglesiaqa chaypacham hatun pruebaman, llaquy mancharikuymanpas apasqa kanqa. Diospa kamachikuyninkunata hinaspa Jesuspa iñiyninta waqaychaqkunaqa dragónpa phiñasqanta hinaspa paypa ayllunkunapta yachanqaku. Satanásqa kay pachata paypa runankuna hina yupaychan; atiytaqa taripusqanmi achka cristianokuna nisqakunap hawanpipas. Ichaqa kaypin kachkan huk pisilla huñunakuy paypa kamachikuyninpa hawanman sayaspa hark’akuq. Payqa atinqa chaykunata kay pachamanta chinkachiyta, atipayninqa hunt’asqa kanman. Imaynatachus mana judío nacionkunata kuyuchirqan Israelta tukuchinankupaq, chay hinallataq qaylla hamuq pachapi kay pachapa millay atiyninkunata kuyuchinqa Diospa llaqtanta tukuchinankupaq. Runakunaqa mañakusqa kanqaku runapa kamachikuyninkunaman kasukunankupaq, Diospa leyninta p’akispalla.” Profetas y Reyes, 587.
The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.
“Hatun allinchanakuy p’unchaypa tukuynin rikch’ayninkuna” nisqaqa ñawpaqta pachak tawa chunka tawa waranqa runakunapa sellasqa kayninmi; chaymanta qipamanqa Diospa wakin wawankunapas, kunan Babiloniapi kashaqkuna, sellasqa kanqaku.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.
Diospa llaqtan runakuna paypa ñawpaqenpi alma-nkuta ñak’arichispa, sonqonkuq ch’uyanchasqa kayninta mañakuspa, kamachiy qosqa kachkan: “Q’elli p’achakunata qichuychis”, hinaspataq kallpachaq simikuna nisqa kachkan: “Qhawariy, mana allin ruwayniykita qanmanta pasanaykipaq rurasqani, hinaspa tikrasqa p’achawan p’achachisqayki” nispa. Zacarías 3:4. Cristoq chiqap kananpa mana ima qhellyuyniyuq p’achanqa churaykun Diospa wawakunanman, llakichisqa, wateqachasqa, chiqap kasqankurayku. Millaychasqa puchuqkunanqa sumaq p’achawan p’achallisqa kanku, manañam hayk’aqpas kay pachaq ismusqan qhellichayninkunawan qhellichasqachu kanqaku. Sutinakunkuqa Ovejapa kawsay libro-pi waqaychasqa kachkan, llapa pachaqenpi chiqap kasqakunawan kuska qillqasqa. Paykunaqa engañaqpa llullakuyninkunata sayarichirqanku; dragónpa qaparayninwanpas manam yupaychasqa kayninkumanta muyuchisqachu karqanku. Kunanqa wiñaypaqmi waqaychasqa kanku tentaqpa aylluyayninkunamanta. Huchankuqaqa huchaq qallariqninta apachisqa kachkan. “Sumaq umachakuna” churaykusqa kachkan umankuman.
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.
“Supay Satanás ch’atakuykunata kallpachashaqtinmi, mana rikuy atina ch’uya angelkuna purinakurqanku kayman chayman, kawsaq Diospa sellonta churaykuspa cheqaq fidelkunapa hawanman. Kaykunaqa chaykuna kanku Corderowan kuska Sion Orqopi sayaqkuna, taytanku sutin qillqasqa kashaqtin urkunankupi. Paykunaqa mushuq takita takinku tronop ñawpaqenpi, chay takiqa mana pipas yachayta atinchu, mana chay pachamanta rantisqa pachak tawa chunka tawa waranqa runakuna sapallankumantaqa. ‘Kaykunaqa chaykuna kanku Corderota qatipaqkuna maymanpas pay risqanman hina. Kaykunaqa runakunamanta rantisqa karqanku, Diospaq hañay ruru hina, Corderopaqwan. Paykunapa siminkupitaqa mana llulla rimay tarikurqanchu, Diospa tronon ñawpaqenpi mana pantasqa kasqankurayku.’ Apocalipsis 14:4, 5.”
“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.
“Kunanqa hunt’asqa phuntchaymi chayan Angelpa siminkuna hunt’akunankama: ‘Uyariy kunan, José sumaq sacerdote, qampas, ñawpaqniykipi tiyaykukuq masiykikunapas; paykunaqa admiraypaq runakunan; qhawariychis, noqaqa Servidorniyta, Rama nisqata, lluqsimuchisaqmi.’ Zacarías 3:8. Cristoqa llaqtanpa Redentor-nin hina, Qispichiqnin hina rikuchikun. Kunanqa cheqaqtapunin puchuqkunaqa ‘admiraypaq runakuna,’ imaraykuchus puriyninkupi waqaykuna, p’enqakuykunapas kutiripunku kusikuyman, yupaychasqa kanaman Diospañataq Corderopa qayllanpi. ‘Chay p’unchaypi Señorpa ramankaqa sumaqtaq k’anchariqmi kanqa, kay pachapa rurunpas allinmi, munaymi kanqa Israelmanta qispisqa runakunapaq. Hinaspan pasanqa, Sionpi puchuq kaqpas, Jerusalénpi qhipaq kaqpas, sapaqninmi santo nisqa kanqa, Jerusalénpi kawsaqkunawan qillqasqa kaq sapa runa.’ Isaías 4:2, 3.” Profetas y Reyes, 591, 592.
The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.
Sellasqakuyqaqaqa Danielpa nisqan “ch’uya-chasqa, yuracchasqa, hinallataq pruebapi churakusqa” nisqanmanta iskay kaq ñiqinmi. Chunka hukniyuq chunka iskayniyuq versiculokuna reqsichin Rusiapa qhipa oqarisqanta hinaspa urmayninta, profecíapi ura llaqtapa rey kasqanta, mayqinchus Panium Maqanakuyta ñawpaqman hamuq, chunka kimsayuqmanta chunka pichqayuqkama versiculokunapi nisqa. Pachak tawa chunka tawa waranqa runakunaqa, jatun pampachanakuy p’unchaypa tukuyninpi Cristoq paykunapa millay p’achankuta qichusqan qhipa, “sumaq umach’ulluta” chaskinku; chaymi Danielpa kimsa kaq kamachiqman oqarichisqa kaynin, puka p’achawan quri wallqawan kuska. Chayqa Josepaq quri wallqachaskasqanpas kashan, iskay kaq kamachiqman oqarichisqa kayninwan, reypa surtijanta qosqanwan kuska. “Surtija” nisqaqa reypa sellonta rikuchin, mayqinta huk kamachiq leykunanta reypa sellonwan takachinapaq llamk’achiq.
Darius used his signet to seal the pit where Daniel was placed among the lions.
Darioqa anillunwan sellota churarqan Danielta leonkunawan kashaq t’oqoman wisq’aykusqanmanta.
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.
Chaymantataqmi kamachirqan, hinaspan Danielta apamurqanku, leonkunapa t’uqunman hitarqanku. Chaymantaq rey rimarispa Danielta nirqan: Diosniyki, mayqentachus mana saykuspa serviq kanki, paymi qespichisunki. Hinaptin huk rumi apamusqa karqan, hinaspan t’uqupa siminman churakusqa karqan; reytaq kikinpa sellonwan, señorninkunapa sellonwan ima sellarqan, Danielmanta yuyaychasqan mana tikrasqa kananpaq. Daniel 6:16, 17.
The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”
“sineti” nisqaq hebreo simiqa Strongspa H5824 nisqapi, hinaspa H5823 nisqaman hap’iqasqa; chaypa niyninmi huk sineti surtija (sisq’asqa hina). Josué angelpa ñawpaqenpi, Daniel leonkunapa mach’aypi, José Faraonpa ñawpaqenpiqa pachak tawa chunka tawa waranqa runakunapa sellakusqanta rikuchkanku; chaymi Daniel chunka iskaypi iskay ñiqin pruebakuna kan, maypichus pichasqa kaqkunaqa, chaymanta “yurakyachisqa” kanku, manaraq “pruebasqa” kanankupaq. Kay siq’ikunaqa hinallataq “Zorobabel” nisqawan, “Salatielpa churin” nisqawanpas rikuchisqa kanku.
In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.
Chay p’unchaypi, nispa Señor de los ejércitokuna, qanta hap’isqayki, Zerubbabel, sirviqniy, Shealtielpa churin, nispa Señor, hinaspa qanta ruwasqayki selloy hina: qanta akllasqayrayku, nispa Señor de los ejércitokuna. Hageo 2:23.
Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.
Zorobabel sutin kaynin Babiloniamanta mirasqa niyta munan, taytantaqmi karqa Salatiel, chayqa “Diosmanta mañakusqa” niyta munan. Zorobabelqa iskay kaq angelpa willakuyninta rikch’arin, chay willakuyqa qhepa p’unchaykunapi Babiloniamanta mirasqakunata Diospa ovejankunaman waqyarin. “Mañakuy” nisqa imaqa pachak tawa chunka tawa waranqakunawan tupachisqa kachkan, paykunaqmi Babiloniamanta qhepa mirasqata lluqsichin; chay kawsarichiyqa mañakuylawanmi pasakun.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Cheqaq yupaychasqa kawsaypa kaqmanta kaq kutichisqa kayninchik ukhupiqa llapa munasqanchikmanta aswan hatun, aswan utqaylla munasqa kasqanmi. Kayta maskhayqa ñawpaq ruwayninchik kanan tiyan. Señorpa saminchayninta chaskiyta aypanapaqqa tukuy sunquwan kallpachakuy kanan tiyan; manam Diosqa mana munasqanchu ñoqanchikman saminchayninta qonanta, aswanpas ñoqanchikqa manaraq wakichisqa kanchik chaskinapaq. Hanaq pacha Yayaykuqa aswanraqmi munan mañakuqkunaman Santo Espiritunta qonata, kay pachapi tayta-mamankuna wawakunaman allin qowaykunata qonankumantaqa. Ichaqa ruwanakuyqa ñoqanchikpa llamk’ananchikmi: huchanchikkunata willakuywan, ñak’arichikuywan, wanakuywan, tukuy sunqumanta mañakuywan ima, hunt’ananchikpaq chay condicionkunata, mayqinpi Diosqa prometewarqanchik saminchayninta qowananchikpaq. Kawsaymanta kutichisqaqa mañakuyman kutichiyllapi suyayta atin. Runakuna Diospa Santo Espiritunmanta hina wakcha kaptinkuqa, Simipa willakuyninta manam chaninchaspa yachanqakuchu; ichaqa Espíritu pa atinin sonqonkuta llamk’achiptinqa, hinaspa qopasqa yachachikuykunaqa manam mana rurayniyuqchu kanqa. Diospa Simin yachachisqanman pusasqa, Espiritunpa rikuchikuyninwan, allin yuyaychasqa tantiywan llamk’aspa, huñunakusqanchikkunaman hamuqkunaqa ancha chaniyoq experiencia-ta hap’inqaku, wasinkuman kutirispaqa wakichisqa kanqaku hampiq hina allin influenciata rurayta.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
Ñawpaq estandarte apaqkuna yachaq karqanku imayna Diostaqwan mañakuypi maqanakuyta, hinaspa Espiritunpa taqyakusqanman kusikuyta. Ichaqa kaykuna ruwanakuy pampangmanta pasashankuña; chaymi, ¿pitaq hamuspa llimp’inkupaqkuna hunt’achinqa? ¿Imayna kachkan wiñaq miraywanqa? ¿Diosman tikrasqachu kanku? ¿Hanaq santuariopi ruwasqan llamk’ayman rikch’arishachu kashanchik, utaq ichaqa iglesiaman huk atipaq kallpa hamunanta suyasanchikchu chayraq rikch’arikusunchikpaq? ¿Tukuy iglesiata kawsarichisqa rikuyta suyashanchikchu? Chay pachaqa hayk’aqpas manam hamunqachu.
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Iglesiapiqa wakin runakuna kan, mana kutirikusqa, hinaspata mana hukllaykuyta munanqakuchu tukuy sunquwan, atipaq mañakuypi. Sapankama llamk’ayman yaykuyta tiyan. Aswanraq mañakusun, aswan pisita rimarisun. Mana allin ruwayqa miran, chaymi runakunata yachachina mana kusikunanpaqchu huk diosllaq kawsaypa rikch’ayninwanlla, mana espirituyniwan ni kallpayuqninwan. Sichus ñuqanchik sunqunchikkunata maskhaypi churakusunchik, huchanchikkunata qarqusun, mana allin kallpachakuyñinchikkunata allichasun, chayqa almanchikkuna manan yanqa kayman oqarisqa kanqachu; manan kikillanchikpi atinichikta hap’ipakusunqachu, aswanqa wiñaypaq yuyayniyuq kasunchik: atiyninchikqa Diosmanta kasqanta.” Selected Messages, book 1, 121, 122.
The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.
Oraciónpa señalananqa Danielpi qhawachisqa kachkan, iskay kaq capitulopi hawapi willakuyta entiendenapaq mañakusqanta rimarispa, hinallataq isqon kaq capitulopi ukhupi willakuy hunt’akunanpaq mañakusqantapas rikuchispa. Zorobabelwan taytan Sealtielwanqa pachak tawa chunka tawa waranqa sellakusqanta rikuchinku iskay kaq pruebapi, chaymi uyariq ricuy pruebakuna animalpa imágenninmanta, chaypas Apocalipsis capítulo chunka hukniyoq, versículo chunka hukniyoqpi rikuchisqa ukhupi prueban kachkan, hinallataq Daniel capítulo chunka hukniyoq, versículo chunka hukniyoqpi rikuchisqa hawapi pruebanpas kachkan.
We will continue to address verse eleven in the next article.
Qatiq qillqapiqa qhipa qillqapi huk chunka hukniyuq chhikata rimaspa qatiqisunchik.