The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
Kawsaqkunapa tapuykamay taripayqa qallarirqan 11 septiembre 2001 p’unchaypi, hinaspa ruwanakuy taripayqa qallarinqa utqay hamuq domingo kamachiywan. Chay iskay taripay pacha-kunam rikuchin ñanta wakichiq chaskiypa llamkayninta, kinsa kaq Pactopa Chaskiqpaq, hinaspa kinsa kaq Elíaspaqpas, chaymi tukukuynin Elías chaskiqpa, mayqinchus qallarirqan historia milleritapi.
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
Cristopi ruwasqanpi, Koveniopa Kachaqnin kasqanta hunt’aspa, iskay kuti picharqan kay pachapi cheqaq templota; chaymi unancharqan paypa cuerponmanta hinallataq paypa espíritu templonmanta. Paypa cheqaq kay pachapi templon qallariykuqan ch’inneq puriypi Tabernáculo templomanta; chaymanta Salomonpa templonman; chaymanta Babiloniapi qanchis chunka wata prisionmanta kutimuspa wakichisqa temploman; hinaspataq chay kikin templo, Herodespa soqta chunka suqta watayoq musuqchasqa hatun ruwaqninwan.
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
Diospa corporal kaqninmi Tabernáculo templota, hinallataq Salomónpa templonta bendicirqan; ichaqa manam bendicirqanchu hinaspa watasqa kaptin qhipaman yapamanta hatarichisqa templota. Chay yapamanta allichasqa temploqa bendicisqam karqa Cristopa corporal kaqninqa rayku. Herodespa yapamanta allichasqa templonpa historiapin, Cristoqa iskay kuti templota picharqan, Malaquías libro, kimsa kaq capitulopi nisqanta hunt’aspa. Ñawpaq kaq pichaypiqa, Cristoqa templota sut’ichirqan Taytanpa wasin kasqanta; ichaqa qhipa kaq templo pichaypiqa, Cristoqa sut’ichirqan judíokunapa wasin kasqanta.
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
Milleritakunapa historiankupi Cristoqa tawa chunka suqta watakunapi 1798 watamanta 1844 watakama huk espiritu templota hatarichirqan. 1844 watapi octubre killapa 22 p’unchayninpi, Malaquías qhelqapa kimsa kapítulon hunt’akusqanman hina, payqa usqhaylla Templonman hamurqan, chayhinapi mana yuyaysapa doncellakunata pichaspa. Chaymantataq kimsakaj angel hina chayamurqan iskay ñiqin, tukuynin pichayta ruwanampaq; ichaqa, ñawpa Israelpa qallariyninpi hina, kunan pacha Israelqa llamk’ayta tukuchinampaq munasqa iñiytaqa mana charirqanchu.
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
2001 watapi 11 ñiqin killapi, Cristo kutimurkan iskay kaq templota mayllayta hunt’ananpaq, chaymi hunt’akunqa mana yuyaysapallaña vírgenes nisqakuna pichasqa kashaqtinku utqaylla hamuq domingo kamachiypi, hinaspataq rikch’arispa reparakunku 1989 watapi kichasqa yachay yapakuyman mana entiendesqankuta. Chay yachay yapakuyqa qhepa tamya willakuymi, chaytaq Chunka Vírgenespa rimayninpa contexto nisqapi churakuspa Chawpi Tuta Qapariy willakuyninmi. Daniel chunka hukniyuq qhelqapa qhepa suqta versículonkunaq willakuynin, pacha tukukuypi 1989 watapi kichasqa karqan, chay versículokunamanta tawa chunka tawayoq versículopi rikuchisqa kashan “inti lloqsimuymanta, chantaq wichaymanta hamuq willaykuna” nispa.
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
Qhepa para qhipa tamyaqpa willakuyninqa, Chawpi Tuta Waqaychaypa willakuyninmi, hinallataq inti lloqsimuymanta chaymanta allichakuy suyumantapas willakuyninmi. Inti lloqsimuy chaymanta allichakuy suyuqa, sapaqmanta, Islamta chaymanta papadota sut’inchanku; hinaspataq huk willakuy hinaqa, Laodicea Adventismoq llullachisqan kasukuy willakuyninta sut’inchanku, 11 septiembre 2001 watamanta, utqaylla hamuq domingo kamachikama. 11 septiembre 2001 wataqa Islamta (inti lloqsimuyta) sut’inchan; domingo kamachitaq uywaq sanan (allichakuyta) sut’inchan.
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
Laodiceayuq Adventismop wañuy paqarinanqa chay iskay waymarkakunapura rikuchisqa kashan, mana kasukuq profetapa asnowan leonwan chawpinpi wañusqanwan unanchasqa hina. Uywakunapa señalan chaskiqkunapaq wañuy paqarinanqa “inti lloqsimuqmanta, chinchaymanta willakuykuna” nisqawan rikuchisqa kashan; chaymi papal atiyniyuqta phiñachin, hinaspataq Diospa llaqtanpaq qhipa qatiykachayta qallarin. Chay willakuymi qallarin huk ratollaña hamuq Domingo kamachiypi Estados Unidos llaqtapi; chayllapitaq, chay pachallapitaq, kimsa kaq Ay paq Islamqa mana suyasqa hinalla maqanakun. Chay mana suyasqa maqanakuyqa nacional thuñiyta apamun, nacionkunatataq phiñachin; chayhinaqa qullqiwan políticawan kallpachaqta qun llapa nacionkunata Islampa contranpi huñunaykupaq, dragón, bestia, llulla profeta nisqa kimsa hukllachasqapa kamachikuynin ukhupi.
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
Kimsaq Elias kinsa kaqwan rikuchisqan historiapi, kinsa kaq Ay! nisqa willakuyqa, dragónman, bestiaman, llulla profetamanpas yachachin Islamqa Diospa juicio ruwanan yanapaynin kasqanta, runakunata castigananpaq, autoridad papalpa señalta yupaychasqankurayku. Imaynatachus kinsa Roma, kinsa Babilonia, kinsa Elias, chaymanta ñanta wakichiq kinsa willakuqkunapas kinsa-kutita rikurimuq hina, chaynallataq kinsa kaq Ay! nisqapas, kinsa Ay! nisqakunapa kimsa kuti aplicasqanwan sayachisqa kachkan.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Hinaspanmi, uyarirqanipas hanaq pacha chawpinpi phawaykachaq huk angelta, hatun qapariyninwan nispa: “¡Ay, ay, ay, kay pachapi tiyaqkunapaq, kimsa angelkunaq waq trompetankunaq suynakusqa qaparikuyninkunarayku, manaraq waqachisqa kashaqtin!” Apocalipsis 8:13.
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
Paní Whiteqa sinchi ukhunta qhapaqta Smithpa qillqasqanta, Daniel and Revelation nisqanta, allinta yanaparqun, sut’ita rikhuchispa sapa Seventh-day Adventist runa chay qillqata kapunanpaq, ichaqa mana chay hina chiqanta rimarqanichu imaynachus ñuqa kanan qillqarqani, chaywanpas cheqaq kayqa kachkan paypa yanapasqanpi.
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
“Señorqa llamkanankupaq runakunata waqyan, liwru qhatunamanta llamkayman yaykunankupaq, kunan p’unchay chiqaq k’anchayniyuq liwrukuna mast’arikunankupaq. Kay pachapi runakuna yachanankum tiyan tiempuq señalkuna hunt’akushasqanta. Paykunaman apaychis chay liwrukunata, paykunata k’ancharinqa chaykunata. Daniel y Apocalipsis, The Great Controversy, Patriarchs and Prophets, hinallataq The Desire of Ages, kunanqa kay pachaman rinan tiyan. Daniel and Revelation ukhupi kaq hatun yachachiyqa Australia llaqtapi achka runakuna munaywan ñawinchanku. Kay liwruqa achka ancha chanin almaskunata chiqaqta reqsinankuman pusamurqa. Llapa imapas ruwasqa kayman hina ruway atisqaqa ruwasqa kanan tiyan, Thoughts on Daniel and the Revelation mast’arikunampaq. Mana huk liwrutachu reqsini kaypa rantinpi churakuyta atiqta. Kayqa Diospa yanapaynin makinmi.”
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
“Pipaspi cheqaq tiempo cheqaq kaqkunam cheqaq yachaypi puñusqa kachkanku. Paykunam Santo Espíritu rayku santificasqa kanananku tiyan. Kimsa kaq angelpa willakuyninqa sinchi kaparikuq simiwan willasqa kanan tiyan. Ancha hatun asuntukunan ñawpaqninchikpi kachkan. Mana tiempochikchu chinkachinapaq. Dios ama saqichun huch’uy asuntukunaqa chinkachinankupaq chay k’anchayta kay pachaman qusqa kananpaq kaqta.” Manuscript Releases, volume 21, 444.
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
Daniel qillqapi “sapa p’unchaw” nisqamanta Milleritakunapa yuyayninta mana chaskiqkunaqa mayqinchus qillqata chaymanta mana chaskirqankuchu, chay qillqataqa “Diospa yanapakusqan maki” nispa reqsichirqanku. Sichus Diospa llaqtanman ñawpaq cita nisqapi rimarisqa qillqakunata mast’arichiypa kamachisqa kashan, chayqa ninmi Diospa llaqtanqa kikinkupaqpas chay qillqata haywarikuyta munanankuta. Chay qillqaqa Daniel qillqapi “sapa p’unchaw” nisqamanta “musuq” yuyayta qatiqkunapa maqanakusqan chawpinmi karqan, imaraykuchus paykunaqa chay qillqallatam yapamanta qillqayta munarqanku hinaspa “sapa p’unchaw” nisqapa allin yuyayninta chinkachiyta.
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
Wawqi Whiteqa Daniel qillqapi “sapa p’unchay” nisqapa hatarikuyninpi iskay ñawpaq umalliqkunamanta rimarqa chayqa, sapa kuti sut’incharqa paykunaqa (Prescottwan Daniellswan) mana atiyoq kasqankuta “imaraykumanta ruwaykama yuyaychanankupaq.” Laodicea Adventista historiata musuqman tikraqkunaqa rikurinku chaylla sasachakuyta kikinllata charisqankuta.
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
1888 watamanta pacha, hatun pusak runakuna, hucha kutichiypa willakuy ñanpi purispa, sapaqnin kawsayninkupi mayqen pachapi “sapa p’unchaw” nisqa llulla yachachiyta chaskirqanku. Paykunaq hatariyninkuqa “ruwaypa lloqsisqan” karqa, hinaspa “sapa p’unchaw” nisqapa pantasqa hamutayninqa “imapaq ruwasqa” karqa. Laodicea Adventista allinchakuy-munayuq qillqaqkunaqa mana yachaqkunata pusanku, Adventista willakuy pacha rebeldekunamanta hinallataq paykunaqa mana rebeldechu kasqankuta iñinankupaq; ichaqa paykunaq musuqchasqa qillqasqanqa manam hayk’aqpas Bibliaq testimoniowan nitaq Profecíaq Espíritunpa testimoniowanpas sayachisqachu. “Ruwaypa lloqsisqan”ta mana hatariy hina qhawaspa, “imapaq ruwasqa”ta maskhanapaq atiyta wisq’anku.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
Imaynam pichinku purinman chinkarikun, imaynam millk’i phawayninwan phawan, chay hinallataq mana imarayku ñakasqa maldisiyunqa mana hamunqachu. Proverbios 22:6.
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
Diospa llaqtanqa hatarikuq kashqanta reqsinanku tiyan, hinaspataq chayta reqsispaqa, imarayku chayna kasqanta maskananku tiyan. Chaymantaq chay imaraykunta allichananku tiyan. Qhipa qillqasqapiqa Hermana White Achanpa willakuyninmanta rimashan.
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
“Qawachiwasharqanimi Dios kaypi rikuchin imayna qhawasqanta huchata paypa kamachinkunata waqaychaq llaqtan kasqankuta rimariqkuna ukhupi. Paykuna, pichus paypa atiyninpa musphay rikuchikuyninkunata qhawasqankurayku nisqa hina ancha sumaqta yupaychasqa karqanku, ñawpaq Israel hina, chaymantapas paypa sut’i kamachiykunata mana kasukuyta atinkuman churaqkunaqa paypa phiñakuyninpa uranman churakusqakuna kanqaku. Payqa llaqtanta yachachiyta munan mana kasukuywan huchawan paypaq ancha millay mana allin kasqanta, mana pisiyachispa qhawana kasqantapas. Payqa ñoqanchisman rikuchin, maypachus paypa llaqtan huchapi tarikunku chayqa, chay huchata paykunamanta qarqunanpaq chaylla sinchi, sut’i ruwaykunata ruwananku kasqanta, ama paypa mana kusikuy qhawaynin llapankunapi tiyaykunanpaq. Ichaqa llaqtapa huchankuna kamachiyta apaqkuna, responsable kasqankumanta, qhawarqapas pasachisqaña kanku chayqa, paypa mana kusikuy qhawaynin paykunapi kanqa, hinaspa Diospa llaqtan, huk ayllu hinantin, chay huchakunamanta responsable hap’isqa kanqaku. Ñawpaq pachakunapi paypa llaqtanwan imayna ruwasqankunapi Señorqa iglesiata mana allinkunamanta chuyanchaypa necesitakuyninta rikuchin. Huk huchasapa runalla tutayayta mast’arichinman, chaymi Diospa k’anchayninta tukuy tantanakuy mantam qarqun. Maypachus llaqta musyanku tutayay paykunaman uraykamusqanta, mana imarayku chayta yachaspaqa, chaypacha Diosmanta ancha kallpawan mask’ananku, ancha humildadwan hinaspa kikinkuta uraychaspa, paypa Espiritunta llakichiq mana allinkuna taripachasqa hinaspa qarqusqa kanankama.”
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
“Ñoqaykuman contra hatariq ñawpaqman mana allin yuyayqa, Diospa rikuchisqan pantaykunata huchachisqaykumanta rikhurimusqanrayku, hinaspa qaparikuq kasqan sinchi kaymanta chayri sasa kaymanta, mana chaninmi. Diosmi ñoqaykuta rimanaykupaq kamachin, hinaspa mana upallasaqchu. Sichus mana allinkuna rikurinqa paypa llaqtan ukhupi, hinaspa Diospa kamachiqninkuna chaykunata mana kasukuspa pasanku, chayqa huchayuqta yanapashanku, chaninchashankutaq, hinaspataq kikillanta huchallikunku; Diospa mana kusisqanmi paykunaman chayamunqa, mana pantaspa; imaraykuchus huchayuqkunapa huchankumanta paykuna mañakuq hina ruwaqchasqa kanqaku. Musquy rikuypiqa achka kutikunamanmi pusasqa karqani, maypichus Diospa mana kusisqan tarisqa karqa paypa kamachiqninkuna mana allinkunata hinaspa huchakunata paykuna ukhupi kaqkunata mana allichayta munasqankurayku. Kay mana allinkunata pampachaqkunaqa runakunapa yuyayninpi sumaq sonqoyuq, munay dispositionniyuq hina qhawasqa karqaku, imaraykuchus qhelqasqa Simiq sut’i ruwaqninman hunt’akuyta ayqekurqanku. Chay ruwayqa mana paykunapa munayninkunawan kuska allinchu karqa; chayraykum ayqekurqanku.” Testimonies, volume 3, 265.
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
Adventismopi hukh umalliqkunapa rebellasqankumanta historiakuna qhawachin, paykunapa rebellasqankupi huk pasosnin hina, casi sapa kuti rikuchikusqanqa, sapanka kawsayninkupi mayqan p’unchawpi “sapa p’unchaypaq” nisqa llullaq qhawariyta chaskisqankum. Chayta nispaqa, Smithpa qillqasqan libron, mana inspiraduchu kaspapas, hinallataq wakin doctrinal sasachakuykunata hap’ispapas, ñawpaq pionerokunapa Apocalipsis qillqapa pusaq ñiqinmanta isqun ñiqinkama yuyaychasqankuta allin sumaqta qhawarichin, maypichus ñawpaq soqta trompetakunapa profetiko historianta churasaqta rikunchik. Kaymanta qallarispa, kimsa Aykuna kimsa kutita apanakusqankuta yuyayman churananchikpaq, Smithpa comentario-ninmanmi kutirisunchik, paypa Daniel and Revelation sutiyuq libronmanta.
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
Panichaq Whiteqa willariwanchikmi William Miller-man hatun k’anchay qosqa kasqanta Apocalipsis qillqapi, ichaqa chunka kinsayuq kapitulumanta, hinallataq chunka soqtayoqmanta chunka pusaqniyoqkama kapitulumantapas yuyaychasqan pantasqa kasqanta, imaraykuchus payqa historiapi mana allin qhawana sayayninpi kasharqan, chayrayku mana rikuyta atisqachu kimsa, manataq iskay, ch’inyaykuchiq atiyniyuqkuna kasqanta. Hatun k’anchayninqa Apocalipsispa iskayniyoq kapitulumanta isqunniyoqkama kapitulumanta karqan.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Predicadorkuna wan runakunapas Apocalipsis librotam qhawarqaku imapas pakasqa hina kasqanta, hinaspa Sagrada Escrituraspa wakin partenkunamanta aswan pisiy yupanapaq kasqanta. Ichaqa ñoqaqa rikurqani kay libroqa cheqapunim revelación kasqanta, qhipa p’unchaykunapi kawsanankupaq runakunapa aswan sapaq allinpaq qusqa, cheqanta reqsinankupaq maypi kasqankuta hinaspa imayna ruwanankuta pusarinanpaq. Diosqa William Millerpa yuyayninta profecíakunaman yönarqan, hinaspa Apocalipsis libropi hatun k’anchayta qorqan.” Early Writings, 231.
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
Millerqa iglesiakunamanta, sellokunamanta, trompetakunamanta, hinallataq copakunamanta yuyaychasqanta kayhinata qhawarichirqan.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Asia suyupi qanchis iglesiakunaqa Cristopa Iglesianpa historiannim, qanchis rikch’ayninkunapi, llapan q’ewikuykunapi hinaspa kutirikuykunapi, llapan allin kawsayninpi hinaspa sasachakuyninpi, apostolkuna p’unchaymanta pacha kay pachapa tukukuyninkama. Qanchis sellokunaqa kay pachapa atiykunamanta hinaspa reykunamanta historiannim Iglesiapa hawanpi ruwasqankumanta, hinaspa Diospa wakaychasqan runankunata chaylla pacha ukhupi. Qanchis waqra waqaychanakunaqa qanchis sapalla hinaspa llumpay llakiy juch’uychaykunamanta historiannim kay pachaman, utaq Roma qhapaq suyumamanta kachamusqa. Hinaspa qanchis q’urukunaqa qanchis qhipa unquykunam, Papal Roma pataman kachamusqa. Kaykunawan chaqrusqa kachkanraqmi achka huk ruwaykuna, mayukuna yaykumuq hina awasqa, hinaspa hunt’achispa hatun willakuypa mayunta, tukuy ima wiñay kawsaypa mama quchaman chayanankama.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Kayqa, ñuqaqqa, Juanpa profecianpa wakichisqanmi Apocalipsis libropi. Hinaspa pichus kay librota entiendenayta munan, chayqa Diospa siminpa huknin rakikunamanta allin, hunt’asqa yachayniyoq kanan. Kay profeciapi apasqa rikch’achinakunapas rimay t’ikrasqakunapas, mana llapanchu kikinpi sut’inchasqa kachkan, aswanqa huk profetakunapi tariykunan, hinaspa Escrituraq huk pasajenkunapi sut’inchasqa kanan. Chayraykun sut’i rikurin Diosqa tukuyta yachayta munasqanta wakichisqan, mayqen rak’ita allin sut’i yachanapaqpas.” William Miller, Miller’s Lectures, volumen 2, lección 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
Imayna hina kinsa kaq qhawaykachaq, Paktopa Kachaqninpaq ñanta allichaq, iglesiapa juicioyninpa ukhupi historianta rikuchin, hukninmanta kinsa kaq Elíasqa, kunan pacha Babiloniaq juicioyninpi huk hawapi historiata rikuchisqanman chaylla tinkuchispa, iglesia-kunamanta hinaspa sellokunamanta ñawpaq yachayninkuqa chay kikillan ukhupi-hawapi testimoniota reqsichirqan.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
“Sellokunaqa kasqanmanta qhawachiwanchik Apocalipsispa 4 kaq, 5 kaq, hinaspa 6 kaq capitulonkunapi. Kay sellokunapa uranpi rikuchisqa escenakuna rikurichisqa kashan Apocalipsis 6 kaq capitulopi, hinaspa Apocalipsis 8 kaq capitulopa ñawpaq versículonpi. Sut’inmi kaykunaqa p’isturimun iglesiwan tinkisqa ruwanakunata, kay dispensiónpa qallariyninmanta Cristo hamunankama.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Siete iglesiakuna iglesiapa uku historianta rikuchkaptin, siete sellokunanqa hawapi historiapi hatun ruwaykunata qhawachin.” Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
Uriah Smithqa reqsisqanmi karqa iglesiakunap ukhupiwan hawa lawpiwan tinkisqan yuyayta, maynintachus Milleritakuna hamut’arqanku; chay hinallataqmi James Whiteqa rikuchin huk semejante qhawayta, kikin puriq willakuykunap historiankunamanta rimarispa.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Kunanqa ñam qatiqkuña iglesiakunata, sellokunata, hinaspa uywakunata, utaq kawsak kaykunata, mayk’aqkama tupachisqa kanman chay pacha p’unchaykunata kikinmanta p’istarispa qhawachkaptinku. Sellokuna qanchis kanku yupaypi, uywakunaqa tawa sapaqmi. Kaypiqa allinmi reparayta, ñawpaq, iskay ñiqin, kimsa ñiqin, tawa ñiqin sellokuna kicharisqa kaptin, ñawpaq, iskay ñiqin, kimsa ñiqin, tawa ñiqin uywakuna uyarisqa kanku nispa: ‘Hamuy hinaspa qhaway;’ ichaqa pichqa ñiqin, soqta ñiqin, qanchis ñiqin sellokuna kicharisqa kaptinqa, mana chayhina simiqa uyarikunchu. Nitaq qhipa kimsa iglesiakunapas, qhipa kimsa sellokunapas, manam kikin pachakunata p’istarispa tupanchakunchu, imaynachus ñawpaq tawa iglesiakuna hinaspa ñawpaq tawa sellokuna tupanchakunku hinata. Ichaqa, imaynachus qhawachirqaykuña, iglesiakuna, sellokuna hinaspa uywakunaqa acuerdopi kachkanku, kikin pachakunata p’istarispa, yaqha 1800 watakuna unaykama, kunan pacha chaymanta aswan pisilla kuskan pachak wata hina uraykama chayamunanchikkama.” James White, Review and Herald, febrero 12, 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
Chayraqmi Millerita historiapa kimsan hatun ñawpaq puriqninkunamanta citaq karqanchik. Chay kimsantinmi “sapa p’unchaypa” nisqapa chiqap yuyayninta hap’irqaku, hinaspataq llapankum Miller hamut’achisqa hinaspa willakunanpaq pusasqa cheqaq kaypa marco ukhupi iglesiakunapa, sellokunapa, trompetakunapa tukuynin qawariyninta hap’irqaku.
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
“Runakuna hamunku chaykama huk tuputa, icha huk sayayta kuyuchiyta munaspa, Diospa Santo Espiritunwan takyasqan cimientomanta, ñawpaq machu runakuna, llank’asqanchikpi qallariqkuna kasqanku, sut’in rimachunku; wañusqakunaqa rimachunllataqpas periodikokunapi qillqasqankuta wakmanta imprimispa. Huñuychis Diospa qusqa divino k’anchaypa rayunkunata, imayna Dios llaqtanta pusarqa sapa pasomanta sapa pasoman cheqaq kaypa ñannimpi churaspa. Kay cheqaq kayqa sayanqa pachaq, llakikuywan pruebakunapa kamachisqanmanpas.” Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
2001 watapi 11 ñiqin setiembri killapi, Apocalipsis qillqap chunka pusaqniyuq kapitulumanta atiyniyuq angel uraykamuspa qallarisqa, hanaq pachamanta chayraq uraykamusqa T’antata chaskispa mikhuqkunata Jeremías qillqap suqta kapitulumanta “ñawpaq ñankuna”man kutichiy llamk’anata. Alpha Omega-taq munarqa, pachak tawa chunka tawa waranqa ukhupi kayta munaspa kallpachakuqkuna rikunankupaq, payta 1840 watapi 11 ñiqin agostopi hanaq pachamanta uraykachimuq ima kasqanta mana huk pacha willakuy hunt’asqallachu kasqanta, aswanpas iskay ñiqin Ay kashaq pacha willakuy hunt’asqan kasqanta. Payqa llaqtanta munarqa kutin tariyninkupaq ñawpaq ñankunata, maypinchus 1798 watamanta 1844 watakama tawa chunka suqniyuq watakunapi Milleritakuna templonta sayarichirqan chay historiapi.
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
Chay historiata q’upakunawan, llulla qullqikunawan, perlakunawanpas pakasqa karqan. Chay historiataqa llulla saphi willakuymi chinkachirqan, aqupi sayachisqa, mana Wiñay Rumi patapichu. Chayqa Milleritakunaq historiapin karqan, chay historiapi, imayna Pedro nisqanman hina, Milleritakunaqa “ñawpaq pachakunaqa mana llaqtachu karqanku, ichaqa” chaymanta “Diospa llaqtan” tukurqanku, hinaspa hatarichisqa, sayarichisqa karqanku “huk espiritu wasi” hina, “santu cura kay” hina. Judá ayllumanta Leónqa 11 septiembre 2001 p’unchawpi uraykamurqan, hinaspa qhepa p’unchawkuna llaqtanta pusarqan Millerita templopa hatarichisqa historianta “templota” pichay llamk’ayman. Chay llamk’ayqa huk profecíawan unanchasqa karqan, mayqanmi willarqan Señorqa Josías sutiyuq qharita hatarichinanpaq, (chay sutipa ninanqa Diospa cimiento-nin).
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
Josías hatarirqa karqan mana kasukuq profetapa willakusqan hunt’akunanman hina, qallarin templota allinchayta, ch’iqchichisqa kasqanta. Allinchaywan pichanaywan llamk’aypi tarisqa karqan “Moiséspa ñakasqan”, chaytaq Josíaspa ñawpaqenpi leesqa kaspa Josíaspa musuqchasqa allinyachiyninta apamurqan. Chay willakusqata rimarisun, “qanchis kuti” musuqmanta tariykusqanwan tinkuchispa, 11 septiembre 2001 qhipaman.
We will begin that study in the next article.
Qatiq qillqasqapi chay yachayta qallarisun.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Cheqaqa kaqkama, cheqaq kayta willakusqankumanta runakuna Supayta sirvichkashaptinku, paypa uku pacha llanthunqa Diosmanta hanaq pachamantawan qhawariyninkuta hark’anqa. Ñawpaq munakuyninkuta chinkachiqkunahinam kanqaku. Mana wiñay kaq chiqaq kaykunata qhawayta atinqakuchu. Imatachus Diosqa ñoqanchispaq waqaychasqa, chayqa Zacarías qillqapi 3, 4, hinallataq 4:12–14 nisqapi rikuchisqa kachkan: ‘Hinaspa yapamanta kutichispa nirqani payman: Imataq kay iskay olivo ramakuna, iskay qorimanta tubokunawan kikinkumanta qoriy aceiteta pasachiqkunaqa? Hinaspa payqa kutichispa niwarqa: Manachu yachanki imachus kaykuna kasqanta? Ñoqataq nirqani: Mana, Señor mío. Chaymantataq nirqan: Kaykunaqa iskay hawisqa runakunan, kay pachapa tukuy Señorninpa ñawpaqninpi sayaqkuna.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Señorqa mana tukukuq ima kaqkunawan hunt’asqa kachkan. Paypaqqa manam ima yanapakuykunapas pisiqchu. Ñuqanchikpa pisi iñiyninchikrayku, kay pachaman sonqoyuq kayninchikrayku, chaninnaq rimayninchikrayku, mana iñiyninchik, rimasqanchikpi rikuchikuspa, chayraykum tutayay llanthukuna ñuqanchikpa muyuriyninchikpi huñunakun. Cristoqa manam simipipas nitaq kawsayninpipas rikuchisqachu hinallataq tukuy munasqa Kasqan hina, chunka waranqa runakunamanta aswan hatun Kasqan hina. Alma yanqa kayman hoqarikuspa kusikunanpaq kaptinqa, Señorpa Espiritunqa aslla llamk’ayllatam paypaq ruwayta atin. Qhawariyninchikqa qaylla qhawariyllam llanthuta rikun, ichaqa qhepapi kaq k’anchaytaqa manam rikuyta atinchu. Angelkunam tawa wayrakunata hap’ispa hark’achkanku, phiñasqa caballohina lloqsiyta munaspa, tukuy kay pachapa uyanta patapi kallpachakuspa puriyta munaspa, ñanninpita wañuytawan chinkachiyta apaspa.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
«¿Puñunk’asunchu wiñay pacha mundopa kikin patanpi? ¿Qhillqisqa, chiri, wañusqa hina kasunchu? ¡Ay, imaynata munayman iglesiakunanchikpi Diospa Espírituyninwan samayninwanpas llaqtanman pukllasqa kananpaq, paykuna chakinkupi sayarispanku kawsanankupaq! Rikuyta necesitanchik ñanqa k’ichki kasqanta, punkupas llamp’u-k’ichki kasqanta. Ichaqa chay k’ichki punkuta pasaspanchikqa, hatun kayninqa mana tukukuyniyuqmi.» Manuscript Releases, volumen 20, 216, 217.