We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.
Ñuqanchikqa yuyayman churasqanchik kachkan kimsa kuti hunt’asqa willakuykunata. Chaytaqa ruwachkanchik kaypaqmi reqsinanchikpaq: Señorqa Daniel chunka hukniyuq paqpa qhipa suqta versikunata kicharispa, Unión Soviética urmananwan “pacha tukuypi” 1989 watapi, huk “yachay yapayta” paqarichirqan, chaymi Diospa llaqtanpa chay mirayta pruebaman churana karqa.
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.
Hinaspanmi: “Puriykiy, Daniel; simikunaqa wichq’asqa hinan sellasqa kashan tukuypaq pacha chayamunankama. Achkha runakunan chuyaqchasqa kanqaku, yuraqyachasqa kanqaku, hinaspan pruebapi churaska kanqaku; ichaqa mana allin runakunaqa mana allinta ruwaspa purinqaku; mana mayqen mana allin runapas entiendenqachu; ichaqa yachaqkunaqa entiendenqaku.” Daniel 12:9, 10.
Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).
Maypipas Judá ayllumanta León sutiyoqpa huk cheqaq yachachiy kicharisqa kaptin, Satanásqa willakuyta hark’aypaq llamk’an. Daniel chunka hukniyuq qillqapa qhipa versículonkuna pi rikuchisqa cheqaqkunapa contranpi churakusqa sayayqa, chay versículokunawan tupaq cheqaqkunata aswan ukhuman yachayman apamurqan, ama rikuchisqa cheqaqkunata urmachiyta munaspa qollqosqa pantaykunapa contranpi huk santu qhawariywan arí nisqa amachay sayarunanchikpaq. Chay rimanakuy chaupinpi rikuchisqa kamachikuykunamanta huknin karqan, profecíapa kimsa kuti hunt’asqa apaynin. Ñawpaqtaqa reqsisqa karqan Daniel qillqapi “sapa punchaw” nisqapa imamanta sut’inchasqanmanta allinta chiqap kasqanchikpa munayninwan tupaq, chayqa paganismom karqan, hinaspa “sapa punchawta qechusqa” nisqawan tupaq allin historiapas (508 d.C.).
The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.
Kimsa ch’usaqchakuq atiyninkunata willakuy qillqapi marco hina riqsisqa kasqankun, Millerllapa pacha willakuy qillqapa marconwan tupaqmi karqan, chayqa ñawpaq iskay ch’usaqchakuq atiyninkuna kasqankunman hina; hinaspapas Millerllapa “sapa p’unchaw” nisqata paganisimo hina sut’inchasqankuqa, Daniel chunka hukniyuqpa qhipa suqta versículonkunawan tupaq huk historiata qorqan, imaynachus Hermana White nisqanman hina kanan karqan chayhina. Chayrayku, 1989 watapi tukukuypa pachan mana unanchasqa yachaypa contranpi sayayqa, aswan hatun k’anchayta paqarichirqan, yachay yapasqa kaptin; hinaspapas kikin reglas nisqakunata riqsichirqan, kimsa kaq angelpa kuyuriyninpaq, chaykunaqa William Millerpa ñawpaq angelpa kuyuriyninpi huñusqa hinaspa rurachisqa wakin willakuy qillqapa reglasninpa wiñayninwan tupaqmi karqan.
We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.
Ñuqanchikqa yuyayman churashkanchik kinsa Romakunapa kimsantin llamk’ayniyta, Babiloniapa kinsa urmayninkunata, hinaspa kinsa Elíaskunatapas; kunanqa rimashanchik tratadupa Kachaqninpaq ñanta allichaq kinsa willakuqkunamanta. Riqsishkanchikmi ancha qayllapi tinkuyta hinaspa kuska puriyninta kinsa Romakunapa, Babiloniapa kinsa urmayninkunawan; chaymantaq ancha qayllapi parallelta kinsa Elíaskunawan hinaspa ñanta allichaq kinsa willakuqkunawanpas. Qhipa p’unchaykunapi William Miller hinaspa Future for America iskayninkuqa kinsañiqin Elías hinallataq ñanta allichaq kinsañiqin willakuqtawan reqsichinku. Jesusqa sapa kuti ima imapa tukukuyninta qallariyninwanmi rikuchin, hinaspa ñawpaq angelpa kuyukuyninqa kinsañiqin angelpa kuyukuyninwan parallelmi.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
Diosqa Apocalipsis 14-pi willakuyninkunata profecía qatiqpi maypin kananpaq churarqan, hinaspataq paykunapa rurayninqa mana tukunanpaqchu kay pachapa historianninqa tukukuynin kama. Ñawpaq kaq hinaspa iskay kaq angelkunapa willakuyninkuna kay pacha tiempopaqraqmi chiqaq kanku, hinaspataq kay qhipan hamuqwan kuskan purinanpaqmi kanku. Kimsa kaq angelqa hatun qaparikuyniyoqmi amonestacionninta willakun. “Chaykunamanta qhipata,” nisqa Juanqa, “huk angeltaqmi hanaq pachamanta uraykamusqanta rikurqani, hatun atiyniyoqta, hinaspataq kay pachaqa paypa k’anchayninwan achikyaykusqa karqan.” Kay achikyaipiqa, kimsa willakuypa llapa k’anchayninmi huñusqa kachkan.” The 1888 Materials, 803, 804.
The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”
Ñawpaq kaq huknin chaymanta iskay kaq angelkunapa kuyuriyninqa, William Millerpa pusasqan karqa. Panichay Whiteqa Miller-ta “akllasqa kachaq” nispa sutichan.
“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.
“William Millerqa Satanáspa reynoninta ch’ukiyachkarqan, chay hatun awqaqa maskharqan mana willakuypa rurayninpa kallpanta chinkachiyllatachu, aswanpas kikin willakuqta tukuypaq chinkachiyta.” Spirit of Prophecy, volume 4, 219.
She also identifies that Miller had been typified by both Elijah and John the Baptist.
Paypasmi chaymanta reqsichinpasmi Millerqa Elíaswan hinallataq Juan Bautistawanpas rikch’achisqa kasqanta.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
“Waranqa runakunaqa pusasqa karqanku William Millerpa willakusqan cheqaq kawsayta chaskinankupaq, hinaspa Diospa kamachiqninakunaqa hatarichisqa karqanku Elíaspa espiritunwan atiyninwan ima, chay willakuyta willakunankupaq. Juan hina, Jesuspa ñawpaq puriqnin, chay llakikuywan hunt’asqa willakuyta willaqkunaqa munasqa tarikurqanku sach’apa saphinman hacha churayta, hinaspa runakunata waqyaspa allin ruraykunata ruwanankupaq, arrepentimientoman hinallataq tupaq.” Early Writings, 233.
John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.
Juan Bautista, payqa Jesúsman hina iskay kaq Elías kasqanrayku, hinallataq ñawpaq kachaq karqa, Alianzapa Kachaqninpaq ñanta waqichananpaq. Chayrayku sut’ita rikuchikun kimsa kaq angelpa kuyuriyninqa huk “akllasqa kachaqniyoq” kasqanta. Chay kachaqqa Elíaswan, Juan Bautistawan, William Millerwan ima rikuchisqa unanchasqa kanqa. Millerwan kuska, iskay akllasqa kachaqkunaqa Apocalipsis chunka tawaq capítulo pi kimsa angelkunapa kuyuriyninpa qallariyninta hinaspa tukukuyninta representan, chayta ruwaspataq, kuskalla, kinsa kaq Elías hinataq Alianzapa Kachaqninpaq ñanta waqichananpaq kinsa kaq kachaqtapas representan.
To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.
Qallariypi icha utaq tukukuypi icha akllasqa kachaqpa willakuyninta mana chaskiyqa wañuymi, hinaspa Future for America-pa willakuyninqa profecía nisqapa rurasqanmanmi sayan, chayqa “line upon line” nisqapi, kaymi qhipa paraqpa metodologían. “Line upon line” nisqapa rurasqanwanmi sut’inchasqa kan, Millerita kuyuriyninqa Future for America-pa kuyuriyninta rikch’achisqanta. Millerita historiapi huk waymarkqa William Miller-mi, paymi “chosen messenger.” Chay waymarkta mana chaskiyqa willakuyninta mana chaskiy hinallataqmi; chayraykun Adventismo-pa qallariyninwan tukukuyninwan sut’inchasqa kan, kachaqta mana chaskiyqa willakuyta mana chaskiy hinallataq kasqanta, imaraykuchus willakuymi huk akllasqa kachaqta reqsichin. Chayrayku, willakuyta mana chaskiyqa kachaqta mana chaskiymi, hinallataq kachaqta mana chaskiyqa willakuyta mana chaskiymi. Tusuq mana kaptinqa, tusuypas manam kanchu.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Kristupa ñawpaq hamuynin willakusqaman kutichisqa karqani. Juanqa Elíaspa espiritunwan kallpanwanmi kachkasqa karqa Jesuspa ñanta allichanampaq. Juanpa willakuyninta mana chaskiqkunaqa Jesuspa yachachiyninkunamanta mana allinta yanapachikurqankuchu. Paykunaq hamuyninta ñawpaqmanta willaq willakuyta hark’asqankum paykunata chay hinaman churarqa, mana usqhaylla chaskinankupaq ashwan kallpayoq qhawarisqa willakuyta, payqa Mesias kasqanta. Satanásqa Juanpa willakuyninta mana chaskiqkunata pusarqa astawan ñawpaqman rinqankupaq, Kristuta mana chaskinankupaq hinaspa chakatanankupaq. Chayta rurashaspaqa kikinkuta churakurqanku Pentecostés p’unchaypi bendicionta mana chaskinankupaq, chay bendicionmi yachachinman karqa hanaq pacha santuario-man yaykunapaq ñanta. Templopa cortinan llik’isqa kasqan rikuchirqa judío sacrificiokuna hinaspa ordenanzakuna manaña chaskisqa kanankuta. Hatun Sacrificioqa haywasqanña karqa hinaspa chaskisqanña karqa, Pentecostés p’unchaypi uraykamusqa Espíritu Santom discípulokunaq yuyayninkuta pusarqa kay pachapi santuariomanta hanaq pacha santuarioman, maypim Jesusqa Kikinpa yawarninwan yaykurqa, discípulonkunaman pampachayninpa allinkayninkunata hich’anampaq. Ichaqa judíokunaqa tukuy tutayaypi saqesqa karqanku. Paykunaqa salvasqa kaypa planonmanta hap’iqkanku llapa k’anchayta chinkachirqanku, hinaspataq mana imapaq valeq sacrificionkunapi hinaspa ofrendankunapi confiakurqanku. Hanaq pacha santuarioqa kay pachapi santuariopa rantinman ñam churakusqa karqa, ichaqa paykunaqa chay cambiomanta mana imatapas yacharqankuchu. Chayrayku paykunaqa santuarioq santo cheqanpi Kristupa mañakuyninwan mana yanapachikuyta atirqankuchu.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Achkaj kikawxib’an ruk’uxik ri b’eqeb’al ri winaq judíos pa ruchi’kik chuqa’ pa rukrucifixión ri Cristo; chuqa’ tok nikisïq’ij ri historia richin ri ruk’ixib’al k’axk’olal xban che, nikich’ob’ chi k’o kiqajowaxik che, chuqa’ man ta xkik’ïy ta rija’ achi’el xuban ri Pedro, ni man ta xkikrusifikar ta achi’el xkibän ri judíos. Xa ri Dios, ri nusïq’ij ronojel ri kánima’, xuya’ pa jun tojtob’enik ri ajowab’äl richin Jesús ri xkib’ij chi nikina’oj. Ronojel ri chajinel chicaj xka’y ruk’iyal ruwach’ulew ruk’ulwaxik ri nab’ey rutzijol ri ángel. Xa e k’ïy ri nikib’ij chi niqajo’ Jesús, chuqa’ ri xok’ tok xkikisïq’ij ri tzij richin ri cruz, xkiretzelaj ri utzilaj rutzijol richin ri ruk’ulun pe. Pa ruq’atik ri xkik’ul ri tzijol ruk’ïn kikikotem, xkib’ij chi jun sachoj tzij. Xe’etzelan chique ri yeqajowin ri rutz’etoj pe, chuqa’ xe’kitz’apij el pa taq iglesias. Ri xek’ixow ri nab’ey tzijol man xetikïr ta xkik’ül utzil pa ruka’n tzijol; ni man xek’utäj ta ruk’utb’al ri chaq’ab’al sik’inïk, ri richin yeruto’ richin ye’oq’ ruk’in Jesús pa fe pa ri Santísimo richin ri santuario chicaj. Chuqa’ ruk’ixowik ri keb’ nab’ey taq tzijol, je q’equm kixban che ri kich’ob’onic chi man yekitzu’ ta ni jun sakil pa ri rutzijol ri rox ángel, ri nuk’üt ri b’e richin ri Santísimo. Xinwilo chi achi’el ri judíos xkikrusifikar ri Jesús, je k’a ri iglesias ri xa sutz’ib’an kib’i’ cristianas xkikrusifikar we taq tzijol re’; ruma ri’ man k’o ta retamaxik chique ri b’e richin ri Santísimo, chuqa’ man yetikïr ta yekik’ül utzil pa ri ruximonel rusamaj ri Jesús chila’. Achi’el ri judíos, ri xkik’äm pe ri kisipanik ri majun kutayij, je junam nikisuj ri kioxlanïk ri majun kutayij pa ri apartamento ri Jesús xruya’ kan; chuqa’ ri Satanás, rukikotem pa ri sub’unïk, nuk’am ri rub’anikil jun ajreligioso, chuqa’ yeruk’waj ri kach’ob’ ri winaq re’ ri nikib’ij chi e cristianos pa ruwi’ rija’ mismo, nusalaj ruk’ïn ri ruchuq’a’, ri retal, chuqa’ ri e tz’ukunel taq mayib’äl, richin yeruq’etej pa ri ruk’ïm.” Early Writings, 259–261.
Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.
Paykunaqa “Juanpa testimonionta mana chaskirqankuqa, Jesuspa yachachisqanwanqa mana allinta yanapachikurqankuchu,” hinaspa paykunaqa “ñawpaq willakuyta mana chaskirqankuqa, iskay kaq willakuywanpas mana yanapachikuyta atirqankuchu; chaymantaqa mana chawpi tuta qapariypiwanpas yanapachikurqankuchu.” Juanpa ministerionninqa Cristopa bautizakusqanman ñawpaqta hamurqa, chay qhepantataq payqa templota picharqa ministerionnin qallariyninpi. Millerpa ministerionninqa Cristopa hamusqanpaq wakichirqa Levípa churinkunata pichananpaq, payqa utqaylla hamuspa 22 de octubre de 1844 p’unchawpi. Mayqin chay iskay testigokunapipas, ñanta wakichiq kachaqta mana chaskiyqa wañuymanmi kikichakuy.
The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.
Cristo, Paypa rurasqan Llakta Rimaypa Chaskin kasqanpi, pichayta ch’uyanchayta rurasqanqa kaypaqmi karqa: huk llaqtata hatarichiy, salvación willakuyta kay pachaman apay llamk’anata hunt’anankupaq. Chay llamk’ayqa ñawpaqmantan hunt’asqa, pacha p’unchawkunata rikuchiq tiempomanta ñawpaqta, maypichus kamachiq taripay qallarin. Jerusalénpa chinkachisqa kaynin, discípulokunapa historiankupi, chay kamachiq taripaytan rikuchin, hinaspa Adventismoqa chay llamk’ayta hunt’anankupaq rurananmanta karunchakurqa; ichaqa Señorqa paykunata huñunayta munarqanña. Payqa llaqtanta pusarqan 1850 watapi rurasqa cuadro nisqata rikhurichinankupaq, paykuna kay pachaman apayta atinkuman karqa chay willakuypa gráfico rikch’aynin hina.
“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.
Mana Diospa munayninchu karqan Israel llaqta runakuna tawa chunka watata ch’in pampa puriyllapi purinankupaq; payqa munarqan paykunata chaylla Canaán allpaman pusayta, chaypi takyachiyta, huk ch’uya, kusisqa llaqtata hina. Ichaqa, “mana yaykuyta atirqankuchu mana iñisqankurayku.” Hebreos 3:19. Kutiripakusqankurayku, hinaspa apostasiaman urmasqankurayku, ch’in pampapi wañurqanku, hukkunataq hatarichisqa karqanku Aqsllasqa Allpaman yaykunankupaq. Chay hinallataq, mana Diospa munayninchu karqan Cristopa hamuynin unayta suyaypi qhiparunanpaq, nitaq llaqtan kay huchawan llakiwan hunt’asqa pachapi achka watakuna qhiparinanpaq. Ichaqa mana iñiy paykunata Diosmanta t’aqarqan. Paykunam paypaq churakusqa llamk’anata ruwayta mana munarqankuchu, chayrayku hukkunata hatarichirqan willakuyta willakunankupaq. Kay pachapaq khuyapayakuyninrayku, Jesusqa hamuyninta qhiparichin, huchasapa runakuna yachachisqa waqyayta uyariy atinankupaq, hinaspa Diospa piñakuynin manaraq urmanan kama, paypi pakakuyta tarinankupaq. The Great Controversy, 458.
Had Adventism only held fast their faith, “their work would have been completed.”
Adventismoqa iñiyninkuta mana saqespa hap’ipakuspaqa, “llank’anankuqata tukusqaña kanman karqan.”
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Sichus 1844 watapi jatun llakikuy qhipaman adventistakuna paykunapa iñiyninkuta mana saqespa hap’ipakuspa qaparikurqankuman karqa, Diospa kichasqa providencianta huñunakuypi qatipaspataq, kimsakaj angelpa willakuyninta chaskispataq Santo Espíritu-pa atiyninwan kayta pachamamaman willaspankuman karqa, paykuna Diospa qespichiyninta rikunkuman karqa, Señorqa sinchi atiyninwan paykunapa llamk’ayninkunapi rurankuman karqa, llamk’ayqa tukukunman karqa, hinaspataq Cristoqa ñawpaqmantaraq hamunman karqa llaqtanta chaskinanpaq paykunapa premiunman. Ichaqa chay jatun llakikuy qhipapi iskayrayaypi mana takyaynipi kaq pachapi, achka adventpi iñiqkunaqa iñiyninkuta saqerqanku.... Chayhinapi llamk’ayqa hark’asqa karqa, hinallataq pacha tutayapi saqesqa karqa. Sichus llapa Adventista cuerpoqa Diospa kamachikuyninkunapi hinaspa Jesuspa iñiyninpi hukllachasqa karqanku chayqa, ¡hayk’aqta hukniraymi ñawpaq willakuyñinchik karqanman!” Evangelism, 695.
In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”
1844 watapi p’unchawkunapi, Pacto nisqapa Chaskiyninqa Milleritakunaq kuyuriyninta picharirqa, chaymanta Otoño pachapi kimsay ángelpa willakuyninta apamurqa. Millerqa, paypa willakuyninpas, hinaspa pay representasqan kuyuriypas, chunka sipaskunaq rikch’ayninmanta yachachikuq willakuyta hunt’arqan. Exeter, NH camp meeting nisqapi, Chawpi Tuta Qapariy willakuy chayamurqa, iskay pisi killakunallapim rikuchikurqa mayqin sipaskunachus aceiteyoq karqanku. Iskay kasta runakuna rikuchikurqanku, hinaspa kimsay ángelqa makinpi mikhunapaq willakuywan chayamurqa, ichaqa yuyaysap’a sipaskunaqa “iñiyninkuta saqerqanku” “iskayrayay pacha hinaspa mana allinta yachanapaq pachapi.”
The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”
“Iskaykuywan mana yuyaychasqa, mana takyasqa pacha”qa paypa wañusqanpi discípulonkuna nisqawan rikuchisqa karqan, ichaqa kinsa punchawpi kawsarimusqan willakuyninta discípulonkunaman kicharimuyta qallarin, hinaspataq paykunaqa mana “iñiyninkuta saqerqankuchu.” Ñawpaq kaq hinaspa iskay kaq angelkunapa willakuyninmanta kuyuypi yachaq vírgenkunaq iskayrayayniyuq, mana takyasqa pachanqa kimsa wata hina unaykama purirqan; chaymantataq Señorqa Hermana White-man rikuchirqan paypa makinwan mastawan huk kutita paypa llaqtanpa puchuqninkunata huñunaypaq mast’arikusqanta. Payqa llaqtanta pusarqan qelqay ruwanakuyta qallarinankupaq hinaspa Habacucpa iskay kaq tablanta ruwanankupaq, ichaqa “achka advent creyentekuna iñiyninkuta saqerqanku.... Chay hinaqa llamk’ayqa hark’asqa karqan, hinaspa pacha tutayaypi saqisqa karqan.”
In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”
1849 watapi, William Miller, ñawpaq kaq huk ñiqin chaymanta iskay ñiqin angelkunapa willakuyninpaq akllakusqa kachaq, pampaman churakusqa karqan. Sichus 1844 watapa octubre killapa 22 p’unchawninpi yachaq sipaskuna “iñiyninkuta mana saqespalla hap’ipakuspa, Diospa kicharisqan providencianta hukllachasqa qatiqkuspa purinman karqan,” Señorqa huk kachaqta hatarichinman karqan Elíaspa espiritunwan atiyninwan. Ichaqa “Cristopa hamuyninqa” “qhipachisqa” karqan, hinaspa “paypa llaqtanqa” “chay hinallataq” ñawpa Israel hina “qhiparinman” “achka watakuna kay huchawan llakiywan hunt’asqa pachapi.”
One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.
1863 watamanta pachak iskay chunka suqta watakuna qhipaman, Señorqa kimsañiqin angelpa akllasqa willakuqninta hatarichirqan. Llamkayninqa iskaymi karqan: puntataqa Alianzapa Willakuqninpa ñanninta waqaychananpaq, Paypa templonman usqhaylla hamunanpaq, hinaspa tapuy juzgamientopa tukukuynin rikch’aykunapi pachak tawa chunka tawaq waranqa runakunawan alianza nisqapi yaykunanpaq; ichaqa hinallataq willayta qhawaykachinanpaq, chay Ejecutivopa Juzgamienton pacha, qaylla hamuq domingo kamachiy qallariyninpi, Acab, Jezabel hinaspa paypa profetankunapa kimsa kuti huñuyninta uywanakuyta tinkuchiq.
The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.
Kimsa kachaq willakuy apaq, ñanta waqaychananpaq wakichiq, rikuchin huk llamk’ayta, huk willakuyta, huk kachata, hinallataq huk kuyuyta, Tapuy Taripayninpa tukukuynin rikch’ayninkunapi. Kimsa kaq Elías rikuchin huk llamk’ayta, huk willakuyta, huk kachata, hinallataq huk kuyuyta, Ruwasqa Taripayninpa tukukuynin rikch’ayninkunapi. Ñanta waqaychananpaq wakichiq kachaq willakuynin, hinaspa Elíaspa willakuyninpas, Apocalipsis qillqapa pusaqmanta chunka hukniyuq kamachikuna ukunpi kimsa llaquykunamanta kimsakaqpa willakuyninmi.
In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”
Ñanta waqaychayta wakichiq chaska willakuqwan rikuchisqa pacha willakuypiqa, kinsa kaq Ay! nisqa willakuyqa, Laodicea sutiyuq Adviento nisqa iñiqkunata qayana trompeta kananmi, “ñuqamanta rantikuy quri ninapi mallkisqata, qapaq kananqikipaq; hinaspa yuraq p’achata, p’achallikusqa kananqikipaq, ama q’alala kayniykipa p’enqaynin rikurinanpaq; hinaspa ñawiykikunata llamp’u hampiwan llusiy, rikunaykipaq,” nispa. Chayqa Diospa munakuynin willakuymi, chaymi Diospa llaqtanta huchankunata rikuchin, imaraykuchus “llapa mayqenkunatapas” Pay munakusqanman hina, paykunataqa “piñakun hinaspa allinchan.” Chayqa Cristopa chiqap kayninmanta willakuymi, runakunata qayaspa Paypa kawsayninta chaskinankupaq, chay kawsayninqa rikurimun Pacto nisqa Kachamusqa Runa alma templo pichay llank’anata hunt’asqan pachapi; chayraykun Pay munakusqankunata qayakun Paypa kawsayninta rikuchinankupaq hinaspa “chayrayku sonqowan kallpachakuychis, hinaspa wanakuychis,” imaraykuchus Payqa “punku”piña kashan, chay dispensa nisqa pacha tukukuyninta, gracia pacha tukukuyninta rikuchiq, maypichus Payqa Laodicea sutiyuq Adviento nisqa iñiytaqa “siminmanta wijch’unqa.” Chay dispensa nisqa “punku”qa, Pay “kicharin, mana pipas wichq’anmanchu; wichq’anpas, mana pipas kicharinmanchu” nisqa punkum.
There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.
Rikch’akuwanchik hina huk rikch’akuq mana tinkuchisqa kasqanmi, ichaqa “línea patapi línea” nisqapa rurasqanwanmi allinchasqa kan, ichaqa achka runakunaqa chay rikch’akuq mana tinkuchisqa kasqantaqa manaraqsi reqsiykuchkankuman. Allinchakusqanmantaqa aswan sut’ichakuyta yapamun Tapuykuy Taripaymanta ruwanakuy Taripayman tikrariyta, mayqinchus utqaylla hamuq domingo kamachiypi pasan. Chayqa allinchakunmi chaskispa Pentecostés nisqa fiestata Estados Unidos llaqtapi utqaylla hamuq domingo kamachiypa unanchasqan kasqanta. Ñawpaq taripaypi kimsañiqin willakuq ñanta waqaychananpaq kasqanta aswan tukuychananchikpaq, mayqinchus Tapuykuy Taripaypi huk unanchasqa hina kasqan, kimsañiqin Elíasqa Ruwanakuy Taripaypa unanchasqan kasqanwan tupachispa, kay rikch’akuq mana tinkuchisqa kasqantam rimarisun.
We will continue this study in the next article.
Kay yachakuyta qatiqnin artikulopi qatiqsunchik.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Kimsa angelpa willakuyninpaq qapariskanmanta hukllachakuq angelqa tukuy kay pachata kikinpa hatun k’anchayninwan k’anchachinanmi. Kaypiqa willakuykusqa kachkan huk llapa pachapi mast’arikuq, manaña rikukuq atiyniyuq llamk’aymanta. 1840–44 watakunapi advento kuyuyqa Diospa atiyninpa sumaq rikuchikuynin karqan; ñawpaq angelpa willakuyninqa kay pachapi tukuy misioneropa tiyasqanman apasqa karqan, hinallataq wakin llaqtakunapiqa karqan ancha hatun religioso interés, mayqintachus mana ima llaqtapipas rikusqachu chunka suqta pachak watayoq Reforma pacha qhepaman; ichaqa kaykunataqa aswan atipanqa chay atiyniyuq kuyuy, kimsa angelpa qhipa amonestakuynin uraypi.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Llamkayqaqa Pentecostés p’unchaypi kaqman hina kanqa. Imaynachus ‘ñawpaq para’ qosqa karqa, Santo Espíritu taqyasqa hich’aypi evangelio qallariyninpi, chay sumaq muhu wiñariyninpaq, chayhinallataq ‘qhipa para’ qosqa kanqa tukukuyninpi cosecha puqunanpaq. ‘Chaymanta yachasun, Señor-ta reqsinanchikpaq qatipasunchik chayqa; lloqsimuyninqa tutamanta hina wakichisqa kachkan; payqa hamunqañataq para hina, allpaman qhipa para hina, ñawpaq para hinataqmi,’ nispa. Oseas 6:3. ‘Sionpa churinkuna, kusikuychik hinaspa Diosniykichispi anchata kusikuychik; paymi qosurqankichis ñawpaq parata tupuman hina, hinaspa urmachimunqankichispaq parata, ñawpaq paratawan qhipa paratapas,’ nispa. Joel 2:23. ‘Qhipa p’unchaykunapi, Dios nin, Espírituyta tukuy aycha hina runakunaman hich’amusaq,’ nispa. ‘Hinaspa pasakunqa, pichus Señorpa sutinta waqyamunqa, chayqa salvasqa kanqa,’ nispa. Hechos 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Evangeliopa hatun rurananqa manam tukunanachu Diospa atiyninpa rikuchikuynin nisqa qallariyninpi riqsichisqa kasqanmantapas aswan pisiywanchu. Profecíakuna, evangelio qallariyninpi ñawpaq para hich’aypi hunt’asqa karqan, wakmantaq hunt’akunqaku qhipa para hich’aypi tukukuyninpi. Kaypin kachkan ‘samaykuna musuqmanta kallpachakuypaq’, apostol Pedro suyasqan, pay nispa: ‘Arrepentikuychik, chaymanta tikrakuychik, huchaykichik pichasqa kanankupaq, Señorpa qayllanmanta samaykuna musuqmanta kallpachakuypaq hamunankama; paytaq Jesus-ta cachamunqa.’ Hechos 3:19, 20.” The Great Controversy, 611.