In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.
Apocalipsispa chunka kapítulonpi, maypichus ñawpaq kaq hukninpas iskay ñawpaq angelkunapa willakuyninkunaq historianta rikuchin, Juanqa, Diospa qhepa p’unchaykunapi llaqtanpa unanchaynin hina, ñawpamanta willasqa karqa, paypa unanchasqan historiapi huk llakikuyman hina pantay kananpaq; chay pantaytaq ñawpaq kaq hukninpas iskay angelkunapa historiapi kaq imam karqa, Milleritakunaq yuyayninkumanta sellasqa qheparisqa, paykunaq iñiyninkuta watukuypaq.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.
Hanaq pachaqmantan uyarisqay simitaq hukmanta rimarqawan, nispan: Riy, chay kichasqa huch’uy liwruta hap’iy, lamar qochapi hallp’apipis sayaq angelpa makinpi kaqta. Hinaptin angelman rispa nirqani: “Chay huch’uy liwruta qoykuway” nispa. Paytaq niwarqan: “Hap’iy, mikhuy tukurpay; wiksaykitaqa hayaqta ruwasunkiman, ichaqa simiykipi misk’i hina misk’i kanqa” nispa. Chaymi angelpa makinmanta chay huch’uy liwruta hap’ispa mikhurqani; simiypiqa misk’i hina misk’i karqan, ichaqa mikhuyta tukuruptiy wiksayqa hayaqta rikurqan. Apocalipsis 10:8–10.
In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.
Chunka versículopi, Juanmi rikuchin historiata 11 agosto 1840 p’unchawmanta, chay hatun angel huch’uy librowan makinpi uraykamuqtinmanta, 22 octubre 1844 p’unchawpi Hatun Llakikuyman chayanankama. Manaraq chay historiata unanchaspa rikuchiptin, “hanaqpachamanta uyarisqan simi” payta nin, huch’uy librota mikhuptinqa, “wiksaikitaqa hayaqta ruwasunkiman, ichaqa simiykipiqa misk’i hina misk’i kanqa” nispa willaspa. Chay hayaq llakikuyqa Milleritakunapa iñiyninta pruebanapaqmi karqa, hinaspapas manam allinchu karqa chay llakikuyta manaraq chayamuptin yachanankupaq; ichaqa Juanqa qhepa p’unchaykunapi llaqtata rikuchin, paykunam yachanankupaq kamachisqa kanku chay ruwaykunaq reqsichisqanwan tupaq chiqaq willakuykunata, chaykunaqa ñawpaq angelpa iskay ñiqin angelpa willakuyninpa historianninkunam.
That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”
Chay sagrado historiami rikuchinmi tukuy p’unchaykuna qhipa p’unchay llaqtaman huk prueba hamunanpaq kasqanta, chay pruebaqa huk imapi sayasqa kananta, chaytaqa manam allinchu karqan paykunaqa prueba manaraq chayamuchkaptin ñawpaqta entiendenankupaq; ichaqa mana Millerita-kunapa kikillan experiencianchu karqan, astawanpas hunt’asqa hina tupaqchasqa karqan primero angelwan segundo angelwan rikuchisqa ruwaykunaq qillqasqanwan, imaraykuchus qanchis truenokunapas rikuchinku, “future events which will be disclosed in their order.”
Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.
Millerita kunakpa aswan yachayta munasqankurayku, Diospa qhepa p’unchay llaqtanqa Millerita kunapa hina kikin rakiychasqa ruraykunata hunt’achinqa; ichaqa ima kaqpas Millerita kunata pruebanapaq karqan, paykunapaq allinmi karqan manaraq ñawpaqta yachanankupaq, chayqa huk pruebanam kanqa, huk imaraykuchus paqarisqa kaqwan apamusqa, chaymi sellasqa qhiparisqa karqan pacha qayllamunan kama Judá ayllupi León nisqaqa Jesucristoq Revelacionninta kicharinanpaq, chaymi Daniel chunka hukniyuqpi tawa chunka versiculopi pakasqa historiapi pasan.
What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”
Imataq sellasqa karqa Diospa qhipa p’unchaykunapi llaqtanman pruebayta ruwanampaq, chay pruebaqa maypi Milleritakuna pruebasqa karqanku chay señalwan tupananpaqmi karqa; imaraykuchus, Milleritakunapa historiapi ñawpaq hunt’akuypi hina otaq qhipa p’unchaykunapa qhipa hunt’akuyninpi hina, qanchis truenoqa “ruwaykunapa sut’i rakiy” karqa, “ñiqinpim riqsichisqa kanankupaq.”
What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.
Mana sut’inchasqa mana reqsisqa karqanmi: Juanqa 1840 watapi agosto 11 p’unchawpi huch’uy liwruta apakuspa Cristo uraykuypa historianta rikuchisqan hina, chaymanta 1844 watapi octubre 22 p’unchawpi Hatun Llakikuykama chayasqan historiata, chay kikin historiataqa 1844 watapi abril 19 p’unchawpi iskay ñiqin angelpa uraykuywanpas rikuchisqa karqan. Ñawpaq llakikuyqa Juanpa llakikuynin hina entiendisqa kayta atin: paymi 1840 watapi agosto 11 p’unchawpi huch’uy liwruta mikhuspa, 1844 watapi abril 19 p’unchawpi llakikuywan tupasqa. Chay llakikuy chayamuptinmi iskay ñiqin angelqa makinpi “qillqasqa” apakuspa uraykamurqan.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.
“Huk atiyniyuq huk sinchi angel kamachisqa karqan kay pachaman uraykamuq. Jesusqa makinman huk qillqasqata churarqun, hinaspan kay pachaman chayamuspá qaparirqan: ‘Babiloniaqa urmasqanñam, urmasqanñam’, nispa. Chaymantataq rikurqani llakikuywan qhipasqa runakunata yapamanta ñawinkuta hanaq pachaman oqarispa, Señor-ninkupa rikurimuyninta iñiypi, suyakuy pin qhawarishaqta. Ichaqa askha runakunaqa upa hina kasqankupim qhiparqaku, puñusqa hina; chaywanpas uya-ninkupi ancha sunqu llakiypa señalta rikuyta atirqani. Chay llakikuywan qhipasqa runakunaqa Qelqakunamanta yacharqaku paykunaqa suyasqa tiempopi kasqankuta, hinaspa pacienciayuqta visiónpa hunt’akuyninta suyanankupaq kasqanta. Chay kikin pruebakunami paykunata 1843 watapi Señor-ninkuta suyanankupaq pusarqa, chaymi 1844 watapipas Payta suyanankupaq suyachirqaku. Ichaqa rikurqanim aswan achkaqkunaqa mana chay kallpayuq kasqankuta, mayqinchus 1843 watapi iñiyninkuta reqsichirqan. Llakikuywan qhipasqa kayninkuqa iñiyninkuta pisiñachirqan.” Early Writings, 247.
The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.
Juan chunka kaq kapitulumpi Juanpa rikuchisqan Millerita historiami, ñawpaq angelpa historianta hinallataq iskay ñiqin angelpa historiantapas. Ñawpaq angelpa uraykamuynin huk willakuyniyuq, chaymanta iskay ñiqin angelpa uraykamuynin huk willakuyniyuq, sapankanku kikin historiankunapa qallariyninta señalanku; iskayninkupas llakiywan tukukusqaku, ichaqa Juanqa aswan chiqanmanta iskaynin angelkunapa llapan historianta rikuchispa. Hinaspapas 1844 watapi octubre killapa 22 p’unchawnin qhipaman, kinsa ñiqin angel huk willakuyniyuq chayamusqanmanta qhipapas, 1863 watapi hatarikuq mana kasukuypa llakisqanqa, kinsa testigota qun huk pachaqqa huk willakuywan qallarispa llakiywan tukukuq kasqanmanta.
The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”
Kimsa angelpa kuyukuynin ñawpaq llakikuyñin, 18 julio 2020 p’unchawpi, Miller runakunapa ñawpaq llakikuyñinwan tupaq paralelokarqan. Huk cheqaq yachachiymi wichq’asqa karqan, imayna 1844 watapa cheqaq yachachiyñinpas Señorpa sellasqan karqan paypa makinwan wakin yupaykunapi pantasqaman wichq’aykuspa, chaymi Miller runakunapa ñawpaq llakikuyñinta paqarichirqan. Chaymanta, pantasqa kasqan entendisqa kaptin, chay pantasqaqa kichasqaña karqan, Judá ayllumanta Leon makinta hurquspaq hina. 18 julio 2020 p’unchawpa pantasqanqa paqarirqan mana munasqankurayku reqsiyta paypa makinqa hoqarisqa kasqanta 22 octubre 1844 p’unchawpi, pay rimashaqtin: “tiempoqa manañam kanqachu.”
Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.
Imapas Philadelfiamanta kuyuy karqan ñawpaq angelpa ñawpaq llakikuyñinpi, icha Laodiceamanta kuyuy karqan kinsa angelpa ñawpaq llakikuyñinpi, paypa makinmi waymarkata rikuchin. Abril 19, 1844 p’unchawpi hinallataq julio 18, 2020 p’unchawpipas chay llakikuyqa huk ch’iqiy tiempota paqarichirqan. Pikunachus agosto 11, 1840 p’unchawpi utaq setiembre 11, 2001 p’unchawpi huñusqa karqanku, chaykunaqa ch’iqisqa karqanku, chaymanta qhipamanqa Cristoqa llaqtanta iskay kuti huñuyta qallariq.
He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.
Payqaqa huk llaqtantam huñurqan 11 septiembre 2001 p’unchawmanta qallarispa; imaraykuchus, Cristopa bautismonwan rikuchisqa hina, Diosmanta hamuq unanchasqa uraykamusqan p’unchawmi payqa disipulonkuna huñuyta qallarin, manaraq chaymanta ñawpaqtaqa. Chaymanta, huk ch’iqiy qhipaman, Cristoqa llaqtanta iskay kutita huñun. Cristoqa disipulonkunata bautismonmanta qallarispa huñurqan, hinaspataq cruzpa paqarichisqan ch’iqiy qhipamanqa, disipulonkunata iskay kutita huñuyta yapamanta qallarin. Julio 2023 killapi qallarisqa iskay kaq huñuymanta profetiku chiqaq kayqa, julio 18, 2020 p’unchawpi sellasqa karqan chaymanta huknin karqan, ichaqa sut’itaqa Milleritaqkunaq willakuyninpi huk ima kasqanmanta.
In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.
Daniel 11 qillqap tawa chunka versículopin, ukhu mana tukukuq t’uqumanta bestia hatarimurqan, hinaspata 2020 watapi kay pachapa bestiamanta iskay waqranninta wañuchirqan. 2023 watapi julio killapi, Señorqa qallarirqan qhepa p’unchaykunapi llaqtanta iskay kutita huñunayta. Chay huñuy ruwayqa sagrado Millerita historiapi rikuchisqa kachkan, hinaspata chay historiapi iskay histórico testigokuna kachkan llaqtanta iskay kutita huñusqanmanta. Huñuy ruwayqa profético elemento kaspa, 2023 watapi julio killakama sellasqa karqan. Llaqtanta iskay kutita huñuy ruwayqa cumplirikun Ucrania Maqanakuy historiapi, pusqayuq presidenteq iskay akllayninman manaraq chayamuchkaptin, chayqa qanchisniyuqmanta kashan.
On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.
11 kaq agosto killapi, 1840 watapi, Señorqa huñurqan movimiento Millerita nisqata, hinaspa chay huñunakuyta señalaspa qallarichirqan carta 1843 nisqawan, mayu killapi 1842 watapi rurasqa-paq lloqsichisqawan. Chay cartaqa mensaje fundamentalta rikuchirqan, imaraykuchus chay pachapi Payqa templo Millerita nisqapa cimientonta churasharqan. Ángel Apocalipsis libropa chunka kaq kapitulumanta uraykamuynin, 11 kaq agosto killapi, 1840 watapi, Cristopa bautizakuyninwan tupachakun; chay bautizakuymi, wakin imakunawan kuska, Cristopa discipulonkunata akllayta qallarishasqanta señalasqa.
“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.
“Juanpa, Andrespa, Simónpa, Felippa, Natanaelpa qayasqa kasqanwanmi qallarirqan cristianokuna iglesiapa cimienton churasqa kay. Juanqa iskay discipulonkunata Cristoman pusarqan. Chaymantataq huknin, Andrés, wawqinta tarispa, Qespichiqman qayarqan. Chaymanta Felipepas qayasqa karqan, paytaq Natanaelta maskhaq rirqan.” The Desire of Ages, 141.
The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.
William Millerpa llamk’ayninqa pacha tukukuymanta 1798 watapi qallarispa, 1840 watapa agosto killapa 11 p’unchayninkama, Juan Bautistaq llamk’ayninta rikuchirqan; ichaqa Apocalipsis chunka capítuloq angelnin uraykumusqan hina, Cristo bautizakusqanpi Espíritu Santopa uraykuywan unanchasqa kasqanman hina, Señorqa “huñurqan” sayarichisqan discipulonkuna-ta. Kay iskay testigokunaqa reqsichinmi Cristoqa qhipa p’unchaykunapi runankunata 2001 watapa setiembre killapa 11 p’unchayninpi huñusqanta, Apocalipsis chunka pusaqniyuq capítuloq angelnin uraykumusqanpi; ichaqa Miller runakunawan hina, qanchis trueno-kunamanta huk imallawan, sellasqa kasqanwan, pruebaychasqa kananpaq karqan, chaymanta qhipamanmi Señorqa runankunata iskay kutita huñunqa.
The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.
Diospa qhepa p’unchawkuna llaqtanpa iskay kaq huñunakuynin qallarin Danielpa chunka hukniyuq kaq capitulonpa chunka hukniyuq versiculonpa ancha tukukuyninpi rikuchisqa historiapi, Putinpa Ucraniamanta atipayninman ñawpaqta, hinaspataq chunka iskayniyuq versiculoman ñawpaqta, maypichus Rusiaq, Putinpa ima willakuyninpas profetica tukukun. Chayrayku Danielpa chunka hukniyuq capitulonpa chunka hukniyuq versiculonqa Apocalipsispa chunka hukniyuq capitulonpa chunka hukniyuq versiculonwan tupachkan, chaypim iskay testigokuna kawsayman kutichisqa kanku.
In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.
Milleritakunapa santu historiapiqa, Señorqa 1844 watapi abril 19 p’unchawmanta qhipamanmi paqallamanta huk kutita tantachiyta qallarisqa kanki llaqtanta; chay pacha Señorpa llaqtanta tantachinampaq llamk’achisqaqa karqan, paykuna Mateo qhelqapi iskay chunka pichqa kaq kapítulopi chunka sipaskunapa rikch’ayninpi taripay pacha hunt’achkashasqankuta, hinallataq Habacuc qhelqapa iskay kaq kapítulontapas hunt’achkashasqankuta reqsiy. Milleritakunaqa imayna kasqankuta reqsispataq kutirimunankupaqqa, Diospa profético Simiynin ukhupi kikinkuta rikuchisqa kasqankuta reqsinankupuni karqan. Paykunam rikunan karqan, Diospa llaqtan kasqankuta, paypa llaqtan kasqankuta nispa sut’inchakkuqkunamanta sut’ita t’aqasqa. Llakisqa llaqtanta tantachispaqa, payqa huk rikch’ayninta qusqa karqan chay gentilekunapaq oqarisqa señaspa; chhaywanmi aswan kallpacharqan paypa cheqaq ichaqa llakisqa llaqtanwan, sutillapi paypa llaqtan kasqankuta nispa rimakkuq llaqtawanpas t’aqanakuyta.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Chay p’unchaypiqa kashanqa Jeséypa saphin, llaqtakunapaq unanchakuna hina sayarisqa; paymanmi mana judío llaqtakuna maskhanqaku; samayninpas k’anchayniyuq hatun yupaychasqa kanqa. Chay p’unchaypitaqmi Señor yapamanta iskay kaq kutipi makinta churanga llaqtanpa puchuqnin qhepakunata kutichimunapaq, Asiria suyomanta, Egipto suyomanta, Patrosmanta, Cusmanta, Elammanta, Sinar manta, Hamatmanta, hinallataq lamar qochapi islaikunamantapas. Hinallataqmi llaqtakunapaq huk unanchata hatarichinqa, Israelmanta qarqosqakunata huñuspa, Judápa ch’iqisqa kasqankunatapas tawa kay pachapa kuchunkunamanta tantachinqa. Isaías 11:10–12.
When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.
Profeta Jeremías 1844 wata 19 abril p’unchawpi llakikuywan qhiparirqanku chaykunata rikuchispa, paymi reqsichinña mana “asikuyta ruwaqkunapa huñunakuyninwan” kuskanchakuqchu kasqanta; chaykunaqa 1843 wata pantasqa willakuyta apaykachaspa, Jeremíaswan rikuchisqa runakuna llulla profetakuna kasqankuta qhawachiy hina hap’irqanku.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Asikunaychu asipayakuqkuna tantanakuypiqa, manataq kusikurqanichu; sapallaymantaq tiyakurqani makiykirayku, piñakuyniywanmi hunt’achiwanki. Jeremías 15:17.
The “assembly of mockers” had cast out those represented by Jeremiah.
“Burlakuna tantanakuy” nisqaqa Jeremíaswan rikuchisqa runakunata qarqorqanku.
“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.
“Aska runakunaqa mana iñiq wawqinkuna-rayku qatikachisqa karqanku. Wakinkunaqa iglesiapi kasqankuta waqaychanankupaq, suyakusqankumanta upallakuyta munaspa allinta chaskirqanku; ichaqa wakinkunaqa Diosman cheqaq kayqa hark’asqanta yuyarqanku, paypa makinman churakusqan chiqaqkunata chhina pakayta mana atinkuchu nispa. Mana pisillachu iglesiapa huñunakusqanmantapas qarqusqakuna karqanku, manam ima raykullapas aswanqa Cristopa hamunanta iñisqankuta willakusqanraykullachu. Iñiyninkupa kay pruebayta apaqkunapaqmi profetapa siminkuna ancha chaninnaq karqan: ‘Qankunata cheqniq, sutiyrayku qarqusuq wawqikikunaqa nirqanku: “Señorqa hatunchasqa kachun” nispa; ichaqa Paymi qankunapa kusikuyniykipaq rikurinqa, paykunataq p’enqakusqañam kankaq.’ Isaías 66:5.” The Great Controversy, 372.
When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”
Apuq kachkan apaykachiptin huk unanchata llapa mana israel runakunapaq, chayqa kanqa pay iskay kutita mast’arispa makinwan tantanaykipaq llaqtanpa puchuqninman, Israelpa qarqusqankunata. Paykunaqa chaykuna kanku manaña tiyaykuq “asipayakuqkunapa huñunakuyninpi.”
The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.
“Isaípa saphin” nisqaqa iskay yawar miraykunapa unanchaqninmi: hukninqa judiokunamanta, huktaq judiokunamanta hawapi yawar miraywan huñusqa. Chaymi mana Jesúspa yawar miraynillantaña rikuchinchu, aswanpas divinidadwan runakay huñusqapa unanchaqninmi; imaraykuchus hoqarisqa estandarteqa huk llaqtata rikuchin, paykunaqa wiñaypaq sellasqaña kanku divinidadwan runakay huñusqasqa kayninman chaymanta kawsaymanpas. Chayqa Daniel qillqapi chunka hukniyuq kapitulumanta chunka kaq versículopinpas “pukara” nisqa unanchawan rikuchisqallataqmi. Chay chunka kaq versículopi, pachak tawa chunka tawa waranqa runakunapa sellakusqan pacha yuyachisqa kachkan “pukara” nisqapa profétiko hamutayninwan, chayqa umam. Chunka hukniyuq versículopa historiapin, Ucrania maqanakuywan kuska, Señorqa makinta iskay kutita mast’arin, llakikuywan pantasqa qarqusqakunata huñunampaq.
Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.
Chayrayku, Daniel chunka hukniyuqpa qhawayninta sayachispa, domingo kamachiy manaraq hamuqpuni profétic historiapi papado haykuyta riqsichirqanchik. Qhawarqanchikmi republicano waqrupa rurayninta, Trumpwan rikuchisqa, qanchisniyuqmanta kaq pusaqñiqinman tukuspa, iglesiatawan estadotawan huñuykachaspa llamk’ayta qallarisqanpi. Kanchikmi protestantismoq apostata waqrupa siq’inta, Macabeokuna rikuchisqan hina. Chayllataq historiapi, chay versículokuna rikuchisqanpi, qanchis truenoq siq’inta churanchik, chayqa chunka virgenkunapa parábolanpa siq’inmi, pachak tawa chunka tawa waranqa runakunapa experiencianta riqsichispa; hinallataq kimsa angelkunapa siq’inta, cheqaq protestante waqrupa rurayninta sut’inchaspa. Chay historiapi cheqaq protestante waqrupaq huk ruwanakunamanta hukninqa iskay kaq huñunakuymi.
The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.
Iskay huñunakuyqa karqan iskay kaq angelpa willakuyninpa historiapin, hinallataq kinsa kaq angelpa historiapinpas 1844 watamanta 1863 watakama, chaymi Milleritakunapa historiankumanta ishkay testigokunata sayarichin Señormi makinta iskay kuti mast’arispa ch’iqchiskas flock’anta huñunampaq.
“September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.
“23 septiembre p’unchawpi, Señorqa qhawarichiwarqan payqa makinwan iskay kaq kutita mast’arispa llaqtanpa puchuqninkunata kutichimunanpaq, chaymanta kay huñunakuy pachapi llamk’anakuykuna astawan kallpachakuspa iskaychasqa kananpaq. Ch’iqichisqa kasqan pachapi, Israelqa maqasqa, llik’isqa karqan; ichaqa kunan huñunakuy pachapi Diosqa llaqtanta hamp’inqa, wataykullantaq. Ch’iqichisqa kasqan pachapi, cheqaq kayta mast’arinapaq rurasqa ch’amanakuykunanqa ancha pisillata ruwarqan, pisillata utaq mana imatapas hunt’arqanchu; ichaqa huñunakuy pachapi, Diospa makin llaqtanta huñunanpaq churakusqanrayku, cheqaq kayta mast’arinapaq ch’amanakuykuna munasqanman hina rurayninta hunt’ankaq. Llapanmi huk sonqolla, kallpawan ima llamk’aypipas kanan. Rikurqanim ima pantasqa kasqanta mayqenpas kunan huñunakuy pachapi pusawananchiqpaq ch’iqichisqa kasqanman qhawarispa ejemplokunata apaykachayta; Diosqa kunan ñawpaqman hina mana astawan imatapas ruwaspaqa, Israelqa hayk’aqpas mana huñusqachu kanman.” Early Writings, 74.
In the appendix to Early Writings, Sister White explains the comment just cited:
Ñawpaq Qillqakunapa yapasqanpi, Paní Whiteqa chayraq nisqa rimayta kayhinam sut’inchan:
“3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
“3. 74 kaq panapi nisqapi, Señorqa ‘makinta iskay kutita haywarispa llaqtanpa puchuqninkunata kutichimunanpaq’ nisqa qhawariyqa, Cristo suyasqakunapurapi huk kuti kasqa huñunakuyta hinaspa kallpanta sapallanta riqsichin, chaymanta payqa llaqtanta wakmanta huñunayta hinaspa hatarichiyta qallarisqanta.” Early Writings, 86.
The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.
Qanchis truenuykunapa sagrado historianninqa, 1840 watapa agosto killapa 11 p’unchawmanta 1844 watapa octubre killapa 22 p’unchawkama, rikch’achirqan 1844 watapa octubre killapa 22 p’unchawmanta 1863 watapi hatarikuq rebeliónkama sagrado historiata. Siki siki hina, ñawpaq historiakuna yuyayniyoq doncellakunapa rikch’aynin karqan, iskay kaq siq’itaq mana yuyayniyoq doncellakunapa rikch’ayninta qawaran. Iskay historiakunaqa qallariqku huk angelnin uraykamuspa huk mensajeta apamusqanwan, chay mensajeta mikhuq hina chaskinapaq. Angelpa chayamuninqa iskaynin historiakunapi huk pruebanakuy ruwayta qallachirqan, chaymi huk ch’iqichakuyta paqarichirqan; hinaspataq 1849 watakama, Hermana White-man rikuchisqa karqan Señorqa yapamanta mast’arimusqanta makinta iskay kaq kutipi, kunanqa 1844 watapa octubre killapa 22 p’unchawpi ch’iqichisqa runakunata huñunapaq.
They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.
Hatun llakikuywan chinkachisqa karqanku, imaynachus yuyaysapakunapas 1844 watapi abril killapa 19 punchawninpi ñawpaq llakikuywan chinkachisqa karqanku hina. Iskay kaq huñunakuyqa reqsichirqan Señorqa “qallarisqanta hukllachiyta hinaspa wakmanta hatarichiyta llaqtanta.” Iskay kaq huñunakuypi Señorpa ruwasqanqa huk unancha oqarisqanmanta kan, chay unanchaqa willakuypi hukwan hukwan hukllachasqa, hinaspa paykunaq runa kayninpas Paypa Dios kayninwan hukllachasqa. Chay unanchapa munayninqa Diospa huk kaq michiyninta Babiloniamanta waqyamuspa lluqsichiymi, chaytaqa warmikunaq qharikunaqwan unanchata rikuspanku hunt’achinku.
The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.
Unanchakuyqa kaymi chay soldadokunapa ejerciton, paykunaqa runa kayninkuta Cristopa Dios kayninwan hukllachasqakuna domingo kamachiy prueba pacha tiempope. Chayrayku, iskay kaq huñunakuymi “Jesépa saphinta” reqsichin, hoqarisqa kanqa, Rutpa iskay sutinchasqa profetico simbología apamuspa; payqa huk gentil warmi karqa, unanchakuywan huñusqa, Boozwan hukllachasqa, paymi pachak tawa chunka tawa waranqa runakunapa simbolon, hinallataq Redentorpa simbolonpas, paymi Rutpaq preciota pagorqa, hinaspa paypa qaylla ayllun karqa. Cristopa Dios kayninpa encarnacionninpi, runa kaypa urmasqa aychanwan hukllachaspa, ñuqanchikpa qaylla ayllunmi tukurqa. Chay hoqarisqa unanchakuyqa kanku mensaje rayku hukllachasqakuna, paykunaqa domingo kamachiy manaraq chayamuchkaptin, runa kayninkuta Cristopa Dios kayninwan hukllachay llamkata tukuchanku.
We will continue this study in the next article.
Kay yachayta qatiqnin qillqapiqa qispichisunchikmi.
“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.
“Bibliam allinta yachakusqanman hina astawan wiñan. Yachaq runa mayqinmanña qhawarispa muyuriykunman chaypas, Diospa mana tukuq yachayninta hinallataq munakuyninta rikunqa.
“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.
“Judíokunapa kamachikuyninpa ancha hatun kayninqa manaraqmi hunt’asqa yachakunchu. Chay kamachikuyninpi ruwanakuna, unanchaqkunapi ima, jatun, ukhu yuyayniyuq cheqaqkuna llanthuychasqa rikuchisqami kachkan. Evangelioqmi llave hina, chay pakasqa ima misteriokunata kicharinanpaq. Salvación nisqa qespichiy planota yachaspaqa, cheqaqkunaqa yuyayman kicharisqakapun. Kunan riqsisqanchikmanta aswanmi noqanchikpaq atisqa privilegio kan kay admiraypaq temakunata entiendenanchikpaq. Diospa ukhu kaqkunata entiendenanchikmi tiyan. Angelkunapas munanku qhawariyta chay cheqaqkunaman, chaykunaqa sut’ichisqa kanku Diospa siminta llakikuy sonqowan maskhaq runakunaman, hinaspa mañakuqkuna aswan hatun largokuna, anchokuna, ukhukunapi, altokunapi yachayta, pay sapallan qusqan yachayta.”
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.
“Kay pachak kay pacha historianta tukukuyman qayllaykuchkaptin, qhepa punchawkuna-man tupaq willakuykunaqa aswanraq yachayninchikta mañakun. Musuq Testamento Qellqakunaq qhepa libroqa hunt’asqa kachkan cheqaq kaykunawan, chaykunata entiendenanchikpaqmi necesarikun. Satanásmi achka runakunaq yuyayninkunata qhuyarqan, chayrayku ima achka achkayta tarispa kusikurqanku Apocalipsis-ta mana yachayninkupaq. Ichaqa Cristoqa sirviente-nin Juanwan kaypi willarqan imakunachus qhepa punchawkunapi kanqa chayta, hinaspan nin: ‘Kusisqañam leyekuqqa, kay willakuy simikunata uyariqkunapas, chaypi qellqasqa kaqkunata waqaychaqkunapas.’ Apocalipsis 1:3.”
“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?
“‘Kaymi wiñay kawsayqa’, nispa Cristo rimarqan, ‘qamllam chiqap Dios sapallan kanki, chayta riqsisunkuman, hinallataq Jesucristota, mayqintaq qam kachamurqanki’ ”. Juan 17:3. ¿Imaraykutaq mana kay yachaypa ancha chaninnaq kasqanta reparanchikchu? ¿Imaraykutaq kay hatun k’anchayniyuq chiqaqkuna sonqonchikpi mana rawraykuchkanchu, siminchik patapi mana chukchurichkanchu, hinallataq tukuy kayninchikta mana hunt’achkanchu?
“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’
“Diosqa Simin qusqanchikman quspaqa, qespichikuyninchikpaq tukuynin ancha munasqa chiqaqkunata makinchikman churawarqanchik. Waranqa runakuna kay kawsay pukyukunamanta unu oqarirqanku, ichaqa manam imapas pisiyanchu qusqanqa. Waranqa runakuna Señorta ñawpaqninman churakurqanku, hinaspa qhawarispaqa kikin rikch’ayninman tukuchisqa karqanku. Sonqonku ruphan ukhunpi, paypa kayninmanta rimaspanku, Cristo imayna kasqanta paykunapaq, hinaspa paykuna imayna kasqankuta Cristopaq willaspanku. Ichaqa kay maskhaqkunaqa manam kay hatun, ch’uyakuna yachachiykunata tukuchirqankuchu. Aswan waranqa runakunaqa qespichiymanta pakasqa misteriokunata maskhanapaq llamk’ayman yaykuyta atinman. Cristo kawsayninmanta, hinaspa kachamusqayninpa kayninmanta unay yuyaymanaspaqa, chiqaqta tarinapaq sapa musuq kallpachakuypi aswan sut’ita k’anchay rayokuna lliphipinqa. Sapa musuq maskhayqa imatapas aswan ukhu, aswan munaychaqta rikuchinqa, kunankama mana qichusqa kasqamanta. Kay yachachiyqa mana tukukuqmi. Cristo runa kayman hamusqanmanta yachakuy, paypa huchamanta allinchasqa sacrificionmanta, hinaspa chawpipi sayaspa ruwasqanmanta yachakuyqa kallpachakuq yachaqpa yuyayninta llamk’achinqa pacha tukunan kama; hinaspa hanaq pachata mana yupay atina watayuqta qhawarispa rimanqa: ‘Hatunmi Diosta yupaychaspa kawsaypa misterionqa.’”
“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.
“Wiñay kawsaypi yachasaqku chayta, kaypi chaskispa atisqanchik k’anchariyta chaskisunchik chayqa, yuyayninchikta kicharispa. Qispichiypa temasninmi wiñay p’unchaykunakaman qispichisqa runakunapa sonqonkunata, yuyayninkunata, siminkunatapas ocupanqa. Paykuna entiendenqaku chay cheqaqkunata Cristoqa kichariyta munarqa disipulonkunaman, ichaqa mana paykunaqa chayta hap’iyta atinankupaq fe-niyoq karqankuchu. Wiñaypaq, wiñaypaqmi Cristo-pa hunt’asqa kayninmanta, glorianmantapas musoq qhawariykuna rikhurinqa. Mana tukuq p’unchaykunapim cheqaq wasi kamayuqqa qorin waqaychasqanmantam orqhomunqa musoq imakunata, mawka imakunatawan.” Christ’s Object Lessons, 132–134.