We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
Kaynaqhina yuyaychkanchik profetapa rikuchisqan pacha-kamaymanta, iskay kaq huñunawan sut’inchasqa, mayqinchus profeta Isaías reqsichin, chaymanta qhipamanqa Panay Whitepas.
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. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Isaiah 11:10–13.
Chay p’unchaypiqa, Jeséypa sap’inmi kanqa, runakunapa unanchaqnin hina sayananpaq; paymanmi mana judío nacionkuna maskaq hamunqaku; samayninpas hatun k’anchaywanmi kanqa. Chay p’unchaypitaqmi Señorqa makinwan yapamanta iskay kaq kutipi oqarispa kutichimunqa llaqtanpa puchuqnin-ta, pichus qhiparinqa Asiriamanta, Egiptomanta, Patrosmanta, Cusmanta, Elammanta, Sinar manta, Hamatmanta, hinaspa lamar qochapi islakunamantapas. Hinallataqmi nacionkunapaq unanchaqta sayachinqa, Israelmanta qarqosqa runakunata huñunqa, Judámanta ch’iqichisqa runakunatataq kay pachapa tawa k’uchunmanta tantachinqa. Efraínpa envidiakuyninpas tukukunqaña, Judápa awqankunapas chinkachisqa kanqaku: Efraínqa manaña Judáta envidianqachu, Judátaq manaña Efraínta ñak’arichinqachu. Isaías 11:10–13.
When God’s last-day people are gathered a second time there is a unification among those disciples that was represented by the ten days that preceded Pentecost, and that Isaiah refers to as a time when, “The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.”
Diospa qhepa p’unchaykunapi llaqtan iskay kutita huñusqa kaptinmi, chay yachachisqankunapurapi hukchasqa kawsay kan, Pentecostés manaraq chunka p’unchay ñawpaqpi kasqanmanta rikuchisqa hina; chaytam Isaías willakun, kay pacha hina: “Efraínpa envidianpas chinkapunqa, Judápa awqankunapas t’aqasqa kanqaku: Efraínqa mana Judáta envidianqachu, Judátaq mana Efraínta llakichinqachu.”
“Trials are to come upon God’s people and the tares are to be separated from the wheat. But let not Ephraim envy Judah any more, and Judah will no more vex Ephraim. Kind, tender, compassionate words will flow out from sanctified hearts and lips. It is essential that we be united, and if we all seek the meekness and the lowliness of Christ, we shall have the mind of Christ, and there will be unity of spirit.” Review and Herald, March 19, 1895.
“Diospa llaqtanman sasachakuykuna hamunqanku, hinaspa trigu ukhupi kaq mala qura-kuna t’aqachisqa kanqanku. Ichaqa amaña Efraínqa Judáta envidianchu, nitaq Judáqa Efraínta phiñachinqachu. Allin, llamp’u, khuyakuq simikunaqa santuqchasqa sunqukunamanta hinaspa labiokunamantam lluqsinqa. Sinchi ancha nisqaqa hukllachasqa kayninchikmi; hinaspa llapanchik Cristo-pa llamp’u kayninta hinaspa pisi yupaychasqa kayninta maskhaspaqa, Cristo-pa yuyayninta charisunchik, hinaspa espiritupi hukllay kanqa.” Review and Herald, March 19, 1895.
Unification is an element of the work Christ accomplishes when He gathers the one hundred and forty-four thousand a second time. That unity was represented by the ten days leading to Pentecost, and the six days of the Exeter camp meeting, and could have been accomplished from 1856 unto 1863, if those who had experienced the great disappointment of October 22, 1844, had not lost their way.
Huñuykuyqa huk imapasmi Cristo ruwasqan llamk’ayninmanta, payqa huk kutimanta huñun chay pachak tawa chunka tawa waranqa runakunata. Chay hukllachasqa kawsayqa rikuchisqa karqa chunka p’unchaykunawan Pentecostésman pusamuqkunapi, hinallataq Exeter camp meeting nisqapa soqta p’unchayninkunawan; chaytaqa hunt’asqa kayman karqa 1856 watamanta 1863 watakama, ichaqa October 22, 1844 hatun llakikuyta mallisqakuna mana ñanta chinkachisqanku chayqa.
“But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. Dissensions and divisions came in. . .. 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!
“Ichaqa mana allinta suyaywan iskayrayakuypas qhipa p’unchaykunapi, achka Advento iñiqkuna iñiyninkuta saqirqusqaku. Chiqninakuykuna ch’iqinakuyninkunapas hamurqan.... Chhaynaqa llamk’ayqa hark’asqa karqan, hinallataq kay pachaqa tutayaypi saqisqa karqan. Tukuy Adventista ayllupuni Diospa kamachikuyninkunapiwan Jesuspa iñiyninwan hukllachasqa kaspaqa, may hina ancha hukniraymi historiayku kanman karqan!”
“It was not the will of God that the coming of Christ should be thus delayed. God did not design that His people, Israel, should wander forty years in the wilderness. He promised to lead them directly to the land of Canaan, and establish them there a holy, healthy, happy people. But those to whom it was first preached, went not in ‘because of unbelief’ (Hebrews 3:19). Their hearts were filled with murmuring, rebellion, and hatred, and He could not fulfill His covenant with them.
“Manam Diospa munayninchu karqa Cristopa hamuynin hina qhiparichisqa kananpaq. Diosqa mana wakichirqachu llaqtan Israelpa tawa chunka watata ch’in pampa puriyta. Payqa prometirqan chiqanta Canaán allpaman pusayta, chaypitaq chaypi sayarichiyta llaqtata ch’uyata, allin kawsayniyuqta, kusisqata. Ichaqa ñawpaqta willasqa kasqankunaqa mana haykurqankuchu ‘mana creenankurayku’ (Hebreos 3:19). Sonqonkuta hunt’arqan rimaymillaywan, hatariykachaywan, cheqnikuywan ima, chayraykutaq Payqa mana atinchu paykunawan rimasqan tratonta hunt’ayta.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 1, 68, 69.
“Chusku chunka watakuna-pi mana iñiypi kay, rimariywan piñakuy, hinaspa hatarikuq kayqa ñawpaq Israelta Canaán allpamanta qarqun. Chay kikillan huchakunaqa kunan pacha Israelpa hanaq Canaánman yaykuyta unayachirqan. Iskay kaqmanpas mana Diospa siminkuna pantasqachu karqan. Señorpa sutinta hap’iq llaqtan ukhupi kaq mana iñiy, kay pachapa munakuynin, mana t’aqasaq kawsay, hinaspa ch’aqwaymi ñuqanchikta hucha hinaspa llaki kay pachapi achka watakunata qhepakuchkan.” Selected Messages, book 1, 68, 69.
The descent of the second angel identified a scattering at the first disappointment that initiated the tarrying time, and then led to a period of six days at the Exeter camp meeting where unity upon the message was accomplished in advance of the outpouring of the Holy Spirit in the message of the Midnight Cry at the conclusion of the meeting.
Iskay kaq ñawpaq kaq huknin angelpa uraykuyin riqsichirqan ñawpaq llakikuypi huk chinkasqa t’aqanakuyta, chaymi qallarin qhiparikuq pacha; hinaspataq pusarqan Exeter camp meeting nisqapi soqta p’unchaw pacha huk periodo-man, maypichus willakuypi hukllachasqa kay hunt’asqa karqa, tantiyasqa ñawpaqta Espíritu Santopa hich’aykuyinmanta, Chawpi Tuta Qapariy willakuypi, tinkuy tukukuyninpi.
The descent of the third angel on October 22, 1844, identified a scattering at the great disappointment, and ushered in a period of education as the truths associated with the Most Holy Place were opened to God’s people. By 1849 the Lord was stretching His hand to gather his people together a second time, and by 1851, the 1850 chart was being presented. That chart represented the foundational message, and the very message that was to be lifted up before the world as an ensign.
Kimsa kaq angelpa uraykuyin 22 octubre 1844 watapi, hatun llakikuypi chinkachisqa kasqanta riqsichirqan, hinaspataq Yupanqaq aswan Santo Cheqwan tupanakusqa cheqaq kaykunata llaqtanman kicharispa, yachachiy pacha qallariychirqan. 1849 watakamanqa Señorqa makinta mast’arispan llaqtanta iskay kutita huñunampaqña karqan; hinaspataq 1851 watapiqa, 1850 nisqa cuadro rikuchisqa karqan. Chay cuadroqa takyachisqa willakuynin karqan, hinallataq pacha tukuyman unanchakuna hina oqarichisqa kananpaq kasqa kikin willakuyta.
The gathering a second time of the disciples by Christ began immediately at His descent, and the gathering of those in Exeter began during the period of the tarrying time. In the history of the rebellion of 1863, the gathering a second time began at least five years into the educational process that began when the light of the sanctuary was opened up in 1844. In 1848, Islam was then angering the nations. The second gathering is represented as a progressive work that is accomplished by the arrival of the ten days that preceded Pentecost, and also by the six days of the Exeter camp meeting, and should have been completed by 1856.
Cristopa iskay kutin discipulonkuna huñunakuyninqa pay uraykamusqan ratollam qallarisqa karqa, Exeterpi kaqkunapa huñunakuynintaq suyay pacha tiempopin qallarisqa karqa. 1863 watapi hatarikuq kaypa historiapiqa, iskay kutin huñunakuyninqa, santuarioq k’anchaynin 1844 watapi kicharisqa kaptin chaymanta qallariq yachachiy ruwanakuytaqa pichqa watamanta aswanpas ñawpaqmanmi qallarisqa karqa. 1848 watapiqa Islamqa nacionkunata phiñachisqa karqa. Iskay kaq huñunakuyninqa huk ñawpaqman puriq llamk’ay hina rikuchisqa kashan; chayqa Pentecostésman ñawpaq kaq chunka p’unchawkuna chayamuyninwanpas, Exeter camp meeting nisqapa suqta p’unchawkunawanpas hunt’asqa karqa, hinaspataq 1856 watakama tukukuq kanan karqa.
The work of gathering His people a second time is the closing work of the third angel, and it is accomplished by Christ’s hand.
Llaqtan runakunata iskay kutita huñuyqa kinsa kaq angelpa tukuynin llamkayninmi, chaytaq Cristoq makinwan hunt’asqa kachkan.
And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Mark 6:2.
Samana p’unchay chayamuspataq, payqa sinagogapi yachachiyta qallarin; achkakuna payta uyarispaqa mancharisqa hinam admirakurqanku, nispa: “Maymantataq kay runaqa kaykunata chaskin? Ima yachaytaq kay, payman qusqa, chayhina atiyniyuq rurasqakunapas makinwan rurasqa kananpaq?” Markos 6:2.
The scattering that occurs when the divine symbol descends initiates a testing process that ultimately manifests two classes of worshippers, and in so doing cleanses the temple.
Ayllusqa Diospa unanchaqnin uraykamuqtin paqarimuq ch’iqichiyqa huk pruebay rikch’ayninta qallarin; chaymanta qhipaman iskay kasta yupaychaqkuna rikurichin, hinallataq chay ruwasqanwan templota pichan.
Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:12.
Paypaq aventadornin makimpi kashan, paymi era nispan allinta pichaspa ch’uyanchanqa, trigonnta taqenman huñunqa; ichaqa pajataqa mana wañuq ninawan rupachinqa. Mateo 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
Chay pachaqpi Diospa llaqtantin runakunaqa angelpa makinmanta willakuyta jap’ispa mikhuyninqa.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. Revelation 10:1, 2.
Hinaspanmantataqsi huk hatun atiyniyuq angelta hanaq pachamanta uraykamusqanta, puyuwan p’achasqa: uman patapitaq k’uychi karqa, uyantaq inti hina karqa, chakintaq ninaq sayachisqa pilarkuna hina. Makimpiqa kichasqa huch’uy librotas apasqa karqa: alliq kaq chakintaq qochaman churakurqa, lluq’i kaq chakintaña allpaman. Apocalipsis 10:1, 2.
At the arrival of the second angel on April 19, 1844, God’s people were scattered. They had been initially gathered with the fulfillment of the prophecy of Revelation chapter nine, verse fifteen on August 11, 1840, but the Lord had held His hand over a mistake in the reckoning of some of the figures on the chart.
Iskay angel iskay kaq hamusqanpi, 1844 watapi abril killapa 19 punchawninpi, Diospa llaqtan runakuna ch’iqirisqa karqanku. Ñawpaqtaqa huñusqa karqanku Apocalipsis qhelqapa isqon ñiqin t’aqapi chunka pichqayuq versículopi willakusqa profecíapa hunt’asqanwan, 1840 watapi agosto killapa 11 punchawninpi; ichaqa Señorqa makinwan hark’asqa karqan huk pantayta yupaychasqankupi wakin siq’ikunaq yupaykuna tablapipi.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Rikurqaniñmi 1843 watapi chartaqa Señorpa makinwan pusasqa kasqanta, hinaspa mana tikrasqa kananpaq kasqanta; yupaykunapas Pay munasqan hinalla kasqankuta; Paypa makinqa hawanpi kaspa, wakin yupaykunapi pantayta pakarqanta, chaymanta mana pipas qhawariyta atirqanchu, Paypa makinqa hurqusqakama.” Early Writings, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
Makinpa maqin qichusqa kasqanmi Samuel Snowman allinta reqsinanpaq suyarisqa rikch’ariypaq chiqap p’unchawninta.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Chaykuna cheqaq, llakisqa runakuna, Señorninku mana hamusqanta imarayku mana entiendesqankurayku, manam tutayaypi saqisqa karqankuchu. Huk kutiqa Bibliankuman pusasqa karqanku, profetapa pachasninkunata mask’anankupaq. Señorpa makinqa yupaykunamanta oqarisqa karqa, hinaspan pantasqa kasqan sut’inchasqa karqa. Qhawarirqanku profetapa pachasninkuna 1844 watakama chayasqanta, hinaspa chaylla evidenciata paykuna rikuchisqanku, profetapa pachasninkuna 1843 watapi tukukuq kasqanta rikuchinankupaq, chaymi 1844 watapi tukunanpaq kasqanta pruebarqa.” Early Writings, 237.
The history of the first and second angels contains a line of waymarks associated with Christ’s hand. When He descended on August 11, 1840 and April 19, 1844 He had a message in His hand. It was His hand that directed the production and publication of the 1843 chart in May of 1842. It was His hand that sealed up a mistake in the figures on the chart. After the scattering of that first disappointment, Jeremiah sat alone because of Christ’s hand. Then He removed His hand, and thus unsealed the message of the Midnight Cry. The act of stretching His hand out to gather His people a second time occurred from the first disappointment unto the Exeter camp meeting, as the disciples were ultimately gathered together at Jerusalem for ten days in advance of the outpouring of the Holy Spirit. At the arrival of the third angel on October 22, 1844 the Lord lifted up His hand.
Ñawpaq kaq hinaspa iskay kaq angelkunapa historiankupi kachkan huk siq’i waymarkakuna, Cristoq makinwan tupaq. Pay uraykamuqtin Agosto 11, 1840 hinaspa Abril 19, 1844 p’unchawkunapi, huk willakuyta makinpi apamurqa. Paypa makinmi kamachirqa 1843 watapa chartanpa rurayninta hinaspa lluqsichisqanta, Mayo killapi 1842 watapi. Paypa makinmi chartapi yupaykuna ukhupi huk pantayta sellarqa. Chay ñawpaq llakiywan umallinakuy ch’iqichikuy qhipaman, Jeremías sapallan tiyakurqa Cristoq makinrayku. Chaymantataq Pay makinmanta anchurqa, chayhinaqa tutap chiriynin waqyasqapa willakuyninta kicharirqa. Paypa makinta haywarispa ayllunkuta iskay kuti huñunay rurayqa qallariy llakiy umallinakuymanta Exeter camp meetingkama karqa, imaynan discipulokuna tukukuyninpi Jerusalén llaqtapi chunka p’unchaw ñawpaqta huñusqa karqaku Santo Espíritu pampachakusqanmanña. Kinsa kaq angelpa chayamusqanpi, Octubre 22, 1844 p’unchawpi, Señorqa makinta hoqarirqa.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Hinaspanpi kaq angel, lamar qochapi hallp’apipas sayasqanta rikurqani, makinta hanaq pacha-man oqarirqan, Hinaqtin wiñaypaq wiñaykama kawsajpa sutimpi jurarqan, paymi hanaq pachata kamasqa, chaypi kajkunatapas; hallp’ata, chaypi kajkunatapas; qochata, chaypi kajkunatapas; mana mast’a pacha kanqachu nispa. Apocalipsis 10:5, 6.
From the first gathering on August 11, 1840 until October 22, 1844 the history of the first and second angels is marked by Christ’s hand. On October 22, 1844 the third angel descended and the little Millerite flock was scattered by the Great Disappointment. On that date Christ lifted His hand to heaven and swore that time would be no longer.
1840 watapi agosto killapa 11 p’unchawmanta 1844 watapi octubre killapa 22 p’unchawkama, ñawpaq kaq chaymanta iskay kaq angelkunapa historianta Cristoq makinqa reqsichin. 1844 watapi octubre killapa 22 p’unchawpi kinsa kaq angel uraykamurqan, hinaspa hatun llakikuyrayku uchuy Millerita qhatuq aylluq hichhurisqa karqan. Chay p’unchawpi Cristo hanaq pacha-man makinta hoqarispa jurarqan: tiempoqa manañam kanqachu.
The second gathering in the history of 1844 until 1863, began with Christ lifting up His hand, while also holding a message to be eaten in His hand. Then in 1849, He stretched forth His hand a second time to gather His scattered people. Those people had been gathered at the message of the Midnight Cry, and scattered when the event predicted did not happen. At the Exeter camp meeting Christ gathered His flock and unified them upon the message, as He had done in the ten days that preceded Pentecost. The Philadelphian Millerites left the Exeter camp meeting and repeated Pentecost. In 1856, Christ was outside of the movement that had transitioned into Laodicea, for Christ stands outside of a Laodicean’s heart and knocks, seeking an entrance.
Kay ishkay huñu tantanakuy, 1844 watamanta 1863 watakama historiapi, qallarikurqan Cristo makinnta oqarispa, chaypitaq makinpi mikhunapaq huk willakuyta hap’ispa. Chaymanta 1849 watapiqa, payqa iskay kutita makinta mast’arirqan ch’iqnisqa llaqtanta huñunapaq. Chay runakunaqa Chawpi Tuta Qapariy willakuypi huñusqa karqanku, hinaspataq willakusqa ruway mana hunt’akusqanrayku ch’iqnisqa tukurqanku. Exeter camp meeting nisqapiqa Cristoqa ovejankunata huñurqan hinaspa willakuypi hukllayachirqan, imaynachus Pentecostés manaraq chayamushaqtin chunka p’unchaykunapi rurarqan hina. Filadelfia Milleritakunaqa Exeter camp meeting nisqamanta lluqsispa Pentecostésta yapamanta rurarpunku. 1856 watapiqa, Cristoqa chay kuyuy hawapi karqan, mayqinchus Laodiceaman tikrasqa karqan; Laodicea runapa sonqonpa hawallampi Cristo sayaspa takakushan yaykunata maskhaspa.
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Revelation 3:20.
Qhawariy, ñuqaqa punkupi sayaspa takakuni: pipas rimaynita uyarispa punkuta kicharinqa chayqa, payman yaykuspa paywan mikhusaq, paytaq ñuqawan. Apocalipsis 3:20.
In 1856, Christ’s hand was knocking upon the Laodicean Millerite movement, but to no avail. In 1849, seven years earlier, He had begun to gather His people a second time, but doubt and uncertainty stopped the Philadelphian movement.
1856 watapi, Cristop makinqa Laodicea Millerita kuyuy patapi takyarispa karqa, ichaqa mana imatapas ruwachirqachu. 1849 watapi, qanchis wata ñawpaqtaña, payqa llaqtanta iskay kutita huñuyta qallarisqa karqa, ichaqa iskayrayaywan mana yachay atisqankuwanmi Filadelfia kuyuyta sayachirqan.
“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 hatun llakikuy qhepaman Adventistakuna iñiyninkuta sinchita hap’ipakuspanku, Diospa kichasqa providencianpi huñunakuspa qatiqkuna karqanku chayqa, kimsañiqin angelpa willakuyninta chaskispa, Santo Espiritupa atininwan pacha tukuyman willaspaqa, Diospa qespichiyninta rikunkuman karqan, Señorqa kallpawan llank’asqankuwan hatunta ruraranman karqan, llamk’ayqa tukukapunman karqan, hinaspa Cristoqa kaykama hamuspan llaqtanta premiunta chaskichinampaq apakunman karqan. Ichaqa chay llakikuy qhepapi qhawaychaq mana allin yuyaypi, iskayrayaypi ima kasqan pachapi, achka advent creyentekuna iñiyninkuta saqerparqanku.... Chhaynapi llamk’ayqa hark’asqa karqan, hinallataq pacha tutayaypi saqisqa karqan. Sichus llapa Adventista cuerpopas Diospa kamachikuyninkunapi, Jesuspa iñiyninpiwan hukllachasqa kasqanku chayqa, ¡ancha hukniraymi historiayku kanman karqan!” Evangelism, 695.
On September 11, 2001 Christ gathered His last day people, who were thereafter scattered on July 18, 2020. On September 11, 2001 those who were gathered took the hidden book out of Christ’s hand and ate it. On July 18, 2020 they rejected the command represented by His uplifted hand, which identified that “time would be no longer.”
11 ñiqin sitimri 2001 watapi Cristoqa qhepa p’unchay llaqtanta huñurqan, chaymanta qhipaman 18 ñiqin julio 2020 watapi ch’eqerichisqa karqanku. 11 ñiqin sitimri 2001 watapi huñusqakunaqa Cristoq makinmanta pakasqa librota orqhorqanku hinaspa mikhurqanku. 18 ñiqin julio 2020 watapi paypa hoqarisqa makinwan rikuchisqa kamachiyta qhesacharqanku, chaymi reqsichirqan: “pacha manamña kanqachu.”
The Philadelphian Millerites manifested no rebellion in their false prediction of 1843, for they acted upon all the light the Lord had revealed, but on July 18, 2020 the Laodiceans of the third angel’s movement rebelled against the light associated with His hand. After 1844, the Philadelphian movement of the first angel “in the period of doubt and uncertainty” “yielded their faith,” and became Laodiceans.
Filadelfia llaqtapi Millerita runakunaqa mana ima hatariytaqchu rikuchirqanku 1843 watapi llullaq willakuyninkupi, imaraykuchus Señorpa rikuchisqan llapa k’anchayman hina purirqanku; ichaqa 2020 watapi julio killapa 18 p’unchawninpi, kimsa kaq angelpa kuyuriyninmanta Laodicea runakunaqa makillanwan tupaq k’anchaypa nisqanmanta hatarirqanku. 1844 watamanta qhipaman, ñawpaq kaq angelpa Filadelfia kuyuriyninqa “iskayrayakuypa, mana allin yachaypa pacha pi” “iñiyninkuta saqirqanku,” hinaspa Laodicea runakuna tukurqanku.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
1856 wata tukuy pacha t’ikraypa chay chiqanta rikuchin, qhipa p’unchaykunapi Diospa llaqtanpaq huk t’ikraypa chiqanta rikuchispa.
Somewhere in the seven years between 1849 and 1856 the Philadelphian Millerite movement resisted the Lord’s hand that was stretching out to gather His people a second time, and the promise was that He would do more then, than He did in the past.
Maypipas qanchis wata ukhupi, 1849 watamanta 1856 watakama, Filadelfiamanta Millerita kuyuyqa Señorpa makinta hark’arqan, chay makiqa mast’arisqa kasharqan llaqtanta iskay kutita huñunampaq; hinaspa promesaqa karqan payqa chaypachaqa ñawpaqmanpas aswanraq ruwananta, ñawpaqpi ruwasqanmantapas aswanraq.
“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 time 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 a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“23 setiembrepi, Señorqa rikuchiwarkani payqa iskay kutita makinta haywarisqanta llaqtanpa puchuqnin qespichinampaq, chaymanta kay huñunakuy pacha-pi llank’anakuykuna astawan kallpachakunan kasqanta. Ch’eqechisqa kasqa pacha-pi Israelqa maqasqa, llik’isqa karqa; ichaqa kunan huñunakuy pacha-pi Diosqa llaqtanta hamp’inqa, wataykunawan watapayanqa. Ch’eqechiy pacha-pi cheqaq kayta mast’arichinapaq rurasqa kallpachakuykunaqa ancha pisillam allinta rurayta atirqanku, pisillata utaq mana imatapas hunt’arqankuchu; ichaqa huñunakuy pacha-pi, Dios makinta churashan llaqtanta huñunampaq, cheqaq kayta mast’arichinapaq kallpachakuykunaqa munasqanman hina ruwasqa rurayninta aparinqa. Llapan runakunaqa huk sonqolla, kallpachakusqa kay llank’aypi kanan. Rikurqani ima p’enqaymi mayqenpas ch’eqechiy pacha-man kutirispan chayta kunan huñunakuy pacha-pi pusawananchikpaq ejemplokunata hina apayta; imaraykuchus Dios kunanqa chay pachapi rurasqanllataña ñoqanchikpaq ruwaspaqa, Israelqa hayk’aqpas mana huñusqachu kanman karqa. Chay cheqaq kayqa qillqapi urqusqaqa hinallataqmi allinchasqa kanan, willakusqahina.” Review and Herald, noviembre 1, 1850.
Obviously, the Lord attempted to move His work forward in unity, but the unity had evidently broken down, and “in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith.” The Present Truth (later the Review and Herald) began to be published in 1849, and by 1851 the 1850 chart was available, but by 1856, the message of the “seven times” of Leviticus twenty-six was left unfinished. The message that was unsealed on October 22, 1844 occurred when the time prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years concluded.
Sut’ipuniqa, Apunchikqa llank’asqanta hukllachasqa kaypi ñawpaqman purichiyta munarqan; ichaqa hukllakuyqa sut’ita p’akisqa karqan, hinaspa “llakikuywan mana yachaywan kasqan pacha, pinqakuy qhipaman hamusqanmantapacha, achka adventpi iñiqkunaqa iñiyninkuta saqirqusqaku.” The Present Truth (qhipamanta Review and Herald nisqa) 1849 watapi lluqsichiyta qallarisqa karqan, hinaspa 1851 watakama 1850 watapi siq’isqa cuadroqa mañakuypaq kasqaña karqan; ichaqa 1856 watakama, Levítico iskay chunka suqtaqniyuqpi nisqa “qanchis kutikama” willakuyninqa mana tukuyniyuqta saqisqa karqan. Chay willakuyqa, October 22, 1844 p’unchawpi kichasqa karqan, imaraykuchus iskay chunka kimsa pachak watakuna hinaspa iskay waranqa pichqa pachak iskay chunka watakuna pacha rimaykuna chaypi tukukuq karqanku.
The Sabbath was the doctrine that shone above the other doctrines at that time, and for twelve years a testing process progressed until the last test arrived in 1856. That test was upon the Sabbath rest for the land, and it marked the end of a testing process that began with the Sabbath rest for men. The testing period bore the signature of Alpha and Omega. 1856 also represented an increase of knowledge upon the first foundational truth discovered by Miller, so it possessed the signature of Alpha and Omega at that level as well. The Sabbath truth being the sign of God’s sanctified people was represented as the sounding of the seventh trumpet, when the mystery of Christ in the believer, the hope of glory is fulfilled. The “seven times” was represented by the Jubilee trumpet that was to be sounded on the Day of Atonement.
Samana punchawmi chay pacha wak yachachikuykunamanta aswan qanchariq yachachikuy karqan, hinaspata chunka iskay watakunapi huk prueba ruwanakuy ñawpaqman purirqan kama qhipa prueba 1856 watapi chayamunan kama. Chay pruebataq allpapaq samana punchawmanta karqan, hinaspataq qharikunapaq samana punchawmanta qallarisqa prueba ruwanakuypa tukukuyninta señalarqan. Chay prueba pacha Alpha hinallataq Omega sut’ita aparqan. 1856 wataqa hinallataq Millerpa tarisqan ñawpaq hatun cimientopi chiqaq kaymanta aswan yachay yapakuyninta rikuchirqan, chayraykutaq chay nivelpipas Alpha hinallataq Omega sut’ita aparqan. Samana punchawpa chiqaq kaynin, Diospa ch’uyachasqa llaqtanpa señalan kasqanrayku, qanchis kaq trompetapa waqyasqan hina rikuchisqa karqan, maypichus creyentepi Cristopa pakasqa misterioynin, gloriaq suyaynin, hunt’akun. “Qanchis kuti” nisqaqa Jubileo trompetawanmi rikuchisqa karqan, chaytaqa pampachakuy punchawpi waqyanankupaq karqan.
The seven years from 1856 unto 1863 represented the ten days in Jerusalem for the disciples, and the six days of the Exeter camp meeting for the Philadelphian Millerites, but, sadly, the period became the illustration of those who refuse to follow the Lord as He leads them through the transition period. The history of the first and second angels, which is the historical period of the seven thunders, identifies the Lord stretching His hand to gather His people a second time from April 19, 1844, and it illustrates an obedient response as the wise followed Christ into the Most Holy Place.
Qanchis wata 1856 watamanta 1863 watakama Jerusalén llaqtapi discipulokunapaq chunka p’unchaykunata rikuchirqan, hinaspa Exeter camp meeting nisqapi soqta p’unchaykunatapas Filadelfia Milleritakunaqpaq; ichaqa llakiywanmi, chay pacha tukurqan chaykunapaq huk rikuchiy hina, pikunachus Señorpa qhepanta mana munanku pay paqarichisqanman hina pusaqnin pacha tikray ukhunpi. Ñawpaq kaq hinaspa iskay kaq angelkunapa historianku, mayqinchus qanchis truenoqkunaq historiapa pachan kachkan, reqsisichinmi Señor makinta haywarispa ayllunkunata iskay kuti huñunanpaq 19 abril 1844 p’unchawmanta, hinaspa chayqa sut’inchan yachaqkuna kasukuspa Cristota qatiqta Aswan Santu Lugarman yaykuspanku.
The history of the first Kadesh, which is the history of the third angel from 1844 unto 1863 identifies the Lord again stretching His hand to gather His people a second time, but in that history, rebellion is manifested. Now, for the third time, ever since July 2023, the Lord is again stretching forth His hand to gather His people a second time, and they will fulfill the second Kadesh as obedient Philadelphians, for the signature of truth identifies the three times as the beginning and ending representing obedient Philadelphians, and the middle example being disobedient Laodiceans.
Ñawpaq Kadeshpa historianninqa, mayqinchus kinsa kaq angelpa historianninqa 1844 watamanta 1863 watakama, sut’inchan Señorqa yapamanta makinta mast’arispan llaqtanta huñunaypaq iskay kuti, ichaqa chay historiapi hatarikuq kasukuy mana munaymi rikuchikun. Kunanqa, kinsa kutitaña, 2023 watapa julio killamanta pacha, Señorqa yapamanta makinta mast’arin llaqtanta huñunaypaq iskay kuti, paykunaqa iskay kaq Kadesh-ta hunt’achinqaku kasukuq Filadelfiankuna hina, imaraykuchus cheqaq kaypa firman kinsa kutikunaqa qallariytawan tukukuyninta kasukuq Filadelfiankunata rikuchin, chawpi ejemplotaq mana kasukuq Laodiceankuna kasqanta.
We will continue this study in the next article.
Kay yachayta hamuq qillqapiqa qatiqasunmi.
“Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.
¿Iglesiakunachu Laodiceaman willakuyta uyarispa kasukunkuman? ¿Arrepentikunkuchu, icha, astawanpas ancha solemne cheqaq kay willakuy — kinsa kaq angelpa willakuynin— kay pachaman willakusqa kaptinpas, huchallapiraq purinqakuchu? Kaymi qhepa kaq kuyapayakuy willakuy, urmasqa pachapaq qhepa amonestakuy. Sichus Diospa iglesian q’oñi-chirapaq tukuspa qhipaman urman, manañam Diospa allin qhawariyninpi sayanchu, urmasqa kaspa supaykunapa tiyakuyninman, tukuy millay espiritupa pakarina wasinman, tukuy qanra cheqnisqa p’isqupa jaulanman tukusqa iglesiakuna hina. Cheqaq kayta uyariy hinallataq chaskiypaq okazionkunata chaskispa, qanchis p’unchaw Adventista iglesiaman huñukuqkuna, kikinkuta Diospa kamachiykunata waqaychaq llaqta nispa sutichakuspa, chaywanpas Diospaq kawsay kallpayoq kayta, payman sapaqchasqa kaytapas mana aswancharqa nominal iglesiakunamanta, chayqa Diospa muchuyninkunata chaskinqaku, imaynan Diospa kamachikuyninta awqan iglesiakuna chaskinku, chay hinallataq cheqaqtapuni. Cheqaq kaywan sapaqchasqa kaqkunalla hanaq pacha mansionkunapi Cristo ruwapayasqa, payta munakuq hinaspa kamachiykunata waqaychaqkunapaq allichasqa, reypa ayllunmanta kanqaku.
“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].
“‘Pipas “Payta reqsini, hinaspan kamachikunankunata mana waqaychanchu”, llullaqmi, cheqaq kaypas manan paypi kanchu’ [1 Juan 2:4]. Kayqa tukuy kaykunata hap’in, Diosmanta reqsiyniyoq kasqankuta, hinaspa paypa kamachikunankunata waqaychasqankuta nisqankuta, ichaqa allin ruwanakunawan mana rikuchiqkunata. Paykunaqa ruwasqankuman hina chaskinqaku. ‘Pipas paypi qhepakunqa, manan huchallikunchu; pipas huchallikunqa, manan payta rikurqanchu, nitaq reqsirqanchu’ [1 Juan 3:6]. Kayqa tukuy iglesiapi kaqkuna-manmi rimakun, Qanchis p’unchay adventista iglesiakunapi kaqkunatapas. ‘Wawakuna, ama pipas qankunata pantachichunchu: pichus chiqap kayta ruwan, chiqapmi, paypas pay hina chiqap kasqanrayku. Pichus huchata ruwan, supaymantaqmi; supayqa qallariymantapacha huchallikusqanrayku. Chayraykun Diospa Churin rikuchikurqan, supaypa ruwasqankunata tukuchinanpaq. Pipas Diosmanta paqarisqaqqa, manan huchata ruwayta yachanchu; paypa murun paypi qhepakusqanrayku, hinaspan mana huchallikuyta atinchu, Diosmanta paqarisqa kasqanrayku. Kaypin Diospa wawankuna, supaypa wawankunapas rikuchikun: pichus mana chiqap kayta ruwanchu, manan Diosmantaqchu, nitaq wawqinta mana kuyakquqpas’ [1 Juan 3:7–10].”
“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].
“Tukuy kaykuna sábado p’unchawta waqaychaq Adventista sutinchakuqkuna, ichaqa huchallapi qhiparispalla puriqkunaqa, Diospa ñawpaqenpi llulla runakunan. Huchasapa puriyninkuqa Diospa llamkayninta hark’achkan. Hukkunatapas huchaman pusachkanku. Diosmanta rimay hamun iglesiaykukunapi sapa miembruman: ‘Chakiykichispaq cheqan ñankunata ruraychis, mana allin puriqqa ama ñanmanta wikch’ukusqa kananpaq, aswanpas hampisqa kananpaq. Tukuy runakunawan sumaq kawsayta qhatiychis, hinallataq ch’uya kayta, mana chaywanqa pipas Señor-ta mana rikunqachu: allinta qhawariychis ama pipas Diospa gracianta chinkachinanpaq; ama hayk’aqpas phiñasqa saphi wiñarimuspa qankunata turbaykuspa, chayrayku achkakuna qhellichasqa kananpaq; ama hayk’aqpas waqllikuq runa, utaq profano runa, Esau hina, mayqinchus huk mikhunallapaq paqarisqa derecho-ninta rantikurqan. Qankuna yachankichis imaynataq qhepaman, bendicionta herenciata hina chaskiyta munaspa, hich’uykusqa karqan; arrepentikuypaq mana mayqan chiqanta tariqchu, waqaspa allinta maskhaspapas’ [Hebreos 12:13–17].”
“This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 176, 177.
“Kayqaqqa allinmi achka runakunapaqmi, paykunaqa cheqaq kachkanman iñisqankuta ninku. Munayninkumanta paqarisqa mana allin rurayninkuta saqeytaqa aswanqa mana munaspanku, Satanaspa pantachiq yachachikuyninpa llullasqa yuyaywan pantasqa huk mana allin yachachiy ñanpi puririnku. Huchaqa manam huchaq hina reqsisqachu. Kikin concienciankupas qhellisqa kachkan, sonqonkupas ismusqa kachkan, yuyayninkupas sapa kuti ismusqa kachkan. Satanasqa paykunataqa watuq señuelokunata hina llamk’achin, almaskunata map’a ruraykunaman aysaypaq, chaykunaqa llapa kayninta qhellichanku. ‘Pipas Moisespa kamachikuyninta [Diospa kamachikuynin kasqanta] pisicharqa, iskay utaq kinsa testigokunapaq ñawpaqninpi mana kuyapayakuspa wañurqan: ¿Hayk’aq aswan sinchi muchuyman hinataq yupaychasqa kanqa, nisqaykichikman hina, chay runa, Diospa Churinta saru-saruspalla, pactopa yawarninta, maywanchu pay santuqasqa karqan, mana santu imata hina yupaychaspa, graciaq Espíritu Santuta p’iñachispa? Yachanchikmi pichus nirqan: Venganzam Noqap kashan, Noqam kutichisaq, nin Señor. Hinaspataq: Señorqa llaqtanta juzganqa. Manchaymi kawsayniyuq Diospa makinman urmayqa’ [Hebreos 10:28–31].” Manuscript Releases, volumen 19, 176, 177.