William Miller’s dream was placed within the book Early Writings, and therefore subject to the same prophetic analysis and application that is required to be accomplished by a student who seeks to rightly divide the Word of truth. The dream has been presented many times through the years by Future for America, but here we are putting it into the study of the “increase of knowledge,” that was opened up at “the time of the end” in 1798. The dream addresses the history of the message that represented the knowledge that was increased. It illustrates a link between the movements of the first and third angel’s messages.
William Millerpa musquynqa, Early Writings sutiyuq libro ukhuman churakusqa karqan, chayrayku, cheqaqta chiqninchaypaq simita allinta rakinata maskaq yachaq runaqa hunt’ananpaq mañakusqan hina, kikin profetico qhawaywan hinaspa aplicacionwan kasqanman subjeto karqan. Chay musquyqa achka kuti watakuna puriyninpi Future for America nisqawan rikuchisqa ña karqan, ichaqa kaypiqa chayta “yachay yapakusqan” yachayman churachkanchik, mayqenchus “pacha tukukuypi” 1798 watapi kicharisqa karqan. Chay musquyqa chay willakuypa historianta rimarin, mayqenchus yapakusqa yachayta representan. Chayqa huk t’inkiyta sut’inchan, ñawpaq hinaspa kinsa kaq angelpa willakuyninkuna puriyninkunapuramanta.
William Miller’s dream identifies his work, and his work was typified by the work of Moses at the beginning of ancient Israel. The fulfillment of Miller’s dream in the last days, was typified by the work of Christ, in the last days of ancient Israel. The work that Christ accomplished at the end of ancient Israel, represented the work Christ accomplishes in the last days of spiritual Israel. In Miller’s dream the work accomplished in the last days is represented as being performed by the “Dirt Brush Man”. It is essential to recognize Miller’s dream as a prediction of the fulfillment of the Midnight Cry in the last days. It is also essential to recognize that the work of Christ for ancient Israel in their last days typified the work of the “Dirt Brush Man” in Miller’s dream.
William Millerpa musquyninqa llamk’asqanta riqsichin, hinaspataq llamk’asqanqa unay Israel ñawpaq qallariyninpi Moisespa llamk’asqanwan rikch’achisqa karqan. Millerpa musquyninpa hunt’akuynin qhepa p’unchaykunapi, unay Israelpa qhepa p’unchayninkunapi Cristopa llamk’asqanwan rikch’achisqa karqan. Cristopa unay Israelpa tukukuyninpi rurasqan llamk’ayqa, Cristopa espirituyniyuq Israelpa qhepa p’unchayninkunapi ruranan llamk’ayta sut’incharqan. Millerpa musquyninpi, qhepa p’unchaykunapi hunt’asqa llamk’ayqa “Allpa Pichanapa Qhari” nisqa runapa rurasqan hina riqsichisqa kashan. Ancha importante Millerpa musquyninta qhepa p’unchaykunapi Chawpi Tuta Qapariypa hunt’akuyninmanta willakuq hina riqsiy. Hinallataq ancha importante unay Israelpaq qhepa p’unchayninkunapi Cristopa llamk’asqanqa Millerpa musquyninpi “Allpa Pichanapa Qhari” nisqapa llamk’asqanta rikch’achisqanta riqsiy.
One element of the work of Christ that is important to note is that He not only unsealed the buried truths from the time of Moses, but Christ simultaneously magnified those original truths. In doing so, He set an example that when God’s people fulfill Miller’s dream in the last days, the truths established through the work of Miller, will be expanded beyond their original understanding.
Cristopa rurasqanmanta huk ancha yuyarinapaq kaqmi kay: payqa manan Moisespa pacha pampasqa chiqaqkunallata kicharirqanchu, aswanpas Cristoqa chay qallariy chiqaqkunata chay pachallapi hatuncharqan. Chayta ruraspanmi huk ejemplota churarqan, Diospa llaqtan qhipa p’unchaykunapi Millerpa musquyninta hunt’aptinku, Millerpa rurasqanwan sayachisqa chiqaqkunaqa qallariy hamut’anankumanta aswan mast’arisqa kanankupaq.
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Qespichiqpa pacha chayamunanpi, judiokunaqa cheqaq willakuypa ancha chanin quri rumi-kunataqa unay yachachikuykunaq, fábula-kunaq, llaqlla q’upa-q’upa allpa-wan hina anchata pakarqanku, chayrayku cheqaqta llullaqmanta rakiyqa mana atikurqanchu. Qespichiqqa hamurqan chay superstición nisqa q’upata, unaymanta munasqa pantay-kunata pichaypaq, hinaspa Diospa siminpa quri rumi-kunata cheqaq kaypa marco-ninpi churaypaq. ¿Imatataq Qespichiqqa ruwanman karqan, kunan ñoqanchisman judaio-kunaman hina hamuspa? Payqa chay hina llamk’anata ruwanman karqan, unay yachachikuykunapa, ceremoniakunapa q’upanta pichaspa. Judiokunaqa ancha turbakurqanku pay chay llamk’anata ruwaptin. Paykunaqa Diospa ñawpaq cheqaq kaynintaña qonqarqanku, ichaqa Cristoqa yapamanta rikuchirqan. Ñoqanchikpa llamk’ayniykuqa Diospa ancha chanin cheqaq kaykunata supersticiónmanta, pantaymantawan qespichiymi. ¡Ima hatun llamk’aytaq evangelio-pi ñoqanchisman saqesqa!” Review and Herald, Junio 4, 1889.
Today the dirt brush man (Christ) is accomplishing “a similar work in clearing away the rubbish of tradition and ceremony” as did the Lion of the tribe of Judah (Christ) accomplish in the time of the Jews. In Miller’s dream, the precious jewels of truth that were perfectly arranged in the casket of God’s word, became covered with rubbish and counterfeit jewels. Those jewels were to be brought out from the rubbish and placed back into the larger casket of God’s Word during the period of the Midnight Cry of the last days, for it was when Miller looked upon the restored jewels in the larger casket that he “shouted with very joy, and that shout awoke” him. Miller’s dream occurred in 1847, three years after the Midnight Cry of the first angel, so his awakening in the dream is the Midnight Cry of the last days. That Midnight Cry is proclaimed by the two witnesses who had been slain by the beast that ascended out of the bottomless pit, and were dead in the street for three and a half days, until they were formed together and then brought to life in the valley of dead dry bones and then lifted up as an ensign. Miller’s dream is fulfilled on that street, and in the same valley that he identifies as “his room”.
Kunan p’unchaypi allpa pichana qhari (Cristo) hunt’achkan “hina llamk’ayta q’upata, yachachikuykunapa hinaspa ceremoniyakuna q’upanta pichaspa chinkachiyta”, imaynachus Judá ayllupa Leónnin (Cristo) judíokunapa p’unchayninkupi hunt’arqan hina. Millerpa musquyninpi, Diospa Siminpa kajonninpi sumaqta churasqa cheqaq kaypa ancha chanin kuychi rumikuna, q’upawan hinaspa llulla kuychi rumikunawan pakasqa tukurqanku. Chay kuychi rumikunaqa q’upamanta orqosqa kanan karqan, hinaspa Diospa Siminpa aswan hatun kajonninman kutichisqa kanan karqan qhepa p’unchaykunapa Chawpi Tutan waqyakuyninpa tiemponpi; imaraykuchus Miller, kutichisqa kuychi rumikunata hatun kajonpi qhawarispa, “ancha kusikuywan qapariq kani, chay qaparikusqaymi” nispa rikch’achirqan. Millerpa musquyninqa 1847 watapi karqan, ñawpaq angelpa Chawpi Tutan waqyakuyninmanta kimsa wata qhipaman; chayrayku musquypi rikch’ariyninqa qhepa p’unchaykunapa Chawpi Tutan waqyakuyninmi. Chay Chawpi Tutan waqyakuyninqa willakusqa iskay testigokunawanmi, paykunata uywa wañuchiq ukhu t’uqumanta lluqsimuq bestia wañuchirqan, hinaspa kinsa wata kuskan p’unchaykama ñanpi wañusqa karqanku, tinkuchisqa tukuspa chaymanta wañusqa ch’aki tullukunapa qhichwampi kawsarichisqa kanankama, hinaspa unancha hina oqarichisqa kanankama. Millerpa musquyninqa chay ñanpim hunt’akun, hinaspa kikillan qhichwapi, paypa sut’ichasqanman hina, “wasiyniy” nisqapi.
In the history of the Millerites, Miller was used by the Lord to establish the original truths of Adventism, but his dream identified that over time those truths would be buried. This phenomenon of clearing away the rubbish of tradition and custom is what Christ accomplished at the end of ancient Israel, and in so doing he typified the final fulfillment of William Miller’s dream.
Milleritakunaq historiankupi, Señorqa Millerta llamk’achirqan Adventismop qallariy chiqaqkuna sayachinapaq; ichaqa musquyninqa reqsichirqan tiempo pasasqanmanta chay chiqaqkuna pampachasqa kanankuta. Kay imayna costumbrekunapaq, tradiciónkunapaq q’upata pichayqa Cristo rurarqan ñawpaq Israelpa tukukuyninpi; chayta ruraspanqa William Millerpa musquyninpa qhipa hunt’akuyninta unancharqan.
The Jews had lost sight of “the original truth of God, but Christ brought it again to view,” and identified His work as “our work.” Our work is “to free the precious truths of God from superstition and error.” William Miller’s dream identifies the discovery, presentation and rejection, and restoration of the original truths. In order to accomplish the work of restoration, Christ placed the truth into “the framework of truth.” The “framework of truth” for William Miller was his understanding of the two desolating powers of paganism and papalism. In the last days the “framework of truth” is the three desolating powers of the dragon, the beast, and the false prophet.
Judío runakunaqa “Diospa qallariq cheqaq kayninta” manaña rikurqankuchu, ichaqa Cristoqa chayta yapamanta qhawarichirqa, hinaspa paypa rurasqantaqa “ñuqanchikpa rurasqanchik” nispa reqsichirqa. Ñuqanchikpa rurasqanchikqa “Diospa ancha chanin cheqaq kayninkunata supersticiónmanta pantasqakunamantawan qispichiy” nisqami. William Millerpa musquyninmi reqsichin qallariq cheqaq kaykunapa tariyninta, rikuchisqanta hinaspa chaskisqa mana kasqanta, chaymantataq kutichimusqanta. Kutichiy rurayta hunt’ananpaqmi Cristoqa cheqaq kayta churaykurqa “cheqaq kaypa armazonninman.” William Millerpaq “cheqaq kaypa armazonnin” karqa paganismopa papalismopawan iskay ch’usaqyachiq atiyninkunamanta yachasqanmi. Qhipa p’unchaykunapiqa “cheqaq kaypa armazonnin” kanku dragónpa, bestiapa, llulla profetapawan kimsa ch’usaqyachiq atiyninkuna.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
“Cristo kay pachaman hamuspa, cheqaq religionta rikuchinampaq, hinaspa runakunapa sonqonkunatawan ruwasqankunata kamachinanpaq kaq kamachiykunata hatarichinampaq, llullakuq yachachiyqa chay achka k’anchayniyoq karqanku runakunapi ancha ukhuman hap’isqa karqan, chayrayku manañan k’anchayta unanchasqankuchu, nitaq cheqaq kayrayku tradiciónninkuta saqenankupaq munayninkuchu karqan. Hanaq pachamanta Yachachiqta qhespichirqanku, k’anchayniyoq Señorta chacatanakuyman churarqunku, kikinkupa costumbrenkuta hinaspa ruwasqankuta waqaychanankupaq. Chay kikin espiritunmi kunan p’unchawkunapas kay pachapi rikurimun. Runakunaqa cheqaq kayta maskhayta mana munankuchu, ama tradiciónninku chinkachisqa kananpaq, hinaspa musuq kamachiy kaqkuna yaykunanpaq. Runakuna ukhupi pantayman urmaypaq sapa kuti kasqanmi kan, hinaspa runakunaqa kikinku yuyaykunatawan yachayninkuta ancha hatunchayman churanankupaqmi k’uchillinku, ichaqa Diosmanta hamuq wiñay kaqtaqa manan reqsinkuchu, nitaq chaninchankuchu.” Counsels on Sabbath School Work, 47.
If Christ came into the world today He would find “the very same spirit” of exaltation of human ideas and knowledge, that placed tradition in place of truth. In Miller’s dream, in the last days, Christ comes as the dirt brush man to accomplish that identical work. When His work as the dirt brush man is accomplished, the original jewels will shine ten times brighter than the sun, as the two witnesses, represented by Miller, awake at the shout of the loud cry.
Sichus Cristo kay p’unchaykunapi kay pachaman hamunman karqa, tarinmanmi “chayllataq espíritu” runa yuyaykunata, yachaytapas hatunchaypaq, mayqinchus tradiciónta churarqan cheqaq kaypa rantinpi. Millerpa musquyninpiqa, qhepa p’unchaykunapi, Cristo hamun allpa pichana qharí hina, chay kikillan ruwayta hunt’ananpaq. Paypa ruwaynin allpa pichana qharí hina hunt’akuspaqa, qallariy qori rumiqkuna chunka kuti aswan llipinqaku intiqa llipiyinmanta, iskay testigokuna hina, Millerwan sut’ichasqa, hatun waqyaypa qapariyninwan rikcharispanku.
The framework of truth given to Miller was the prophetic structure of two desolating powers, and the framework of truth given to Future for America is the prophetic structure of three desolating powers. The “key” that was attached to the casket was the particular methodology that was unsealed and given to Miller, and thereafter to Future for America.
Miller-man qosqosqa churakusqa cheqaq kaypa marcoqa iskay ch’usaqyachiq atiykunapa profetiko estructuran karqan, hinaspataq Future for America-man qosqosqa cheqaq kaypa marcoqa kimsa ch’usaqyachiq atiykunapa profetiko estructuran. “Llave” nisqaqa, casket-man watasqa kasqaqa, Miller-man kicharisqa hinaspa qosqa particular metodología karqan, chaymanta qhipaman Future for America-manpas.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
“Cristopa p’unchayninkunapi yachaypa llavinta qechurqanku chaykunamanta, paykunaqa hap’iyta hina kasqanku, Antiguo Testamento Qelqakunapi yachaypa qori wasinta kicharinankupaq. Rabikunawan yachachiqkunawanqa hanaq pacha qhapaq suyuta pisillapaq, ñak’arisqakunapaqpas, casi wisq’arqanku, hinaspa saqerqanku chinkarinankupaq. Rimayninkunapi Cristoqa mana achka imakunata huk kutillapi paykunapa ñawpaqenman apamurqanchu, yuyayninkuta pantachinanman hina. Sapa puntoyta sut’ita, t’aqallataq rurarqan. Mana pisipacharqanchu machu, reqsisqa cheqaqkunata kutimanta nispa willayta profecíakunapi, sichus chaykuna yanapanku karqan munasqanman hina yuyaykunata allinta yachachinampaq.”
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“Cristoqa llapa ñawpaq cheqaq kaymanta ancha chanin rumi-hinakunapa qallariqnin karqa. Awqapa rurayninrayku kay cheqaqkunaqa cheqaq maypi kananmantam suchuchisqa karqaku. Paykunaqa cheqaq kasqanpa chiqan sayayninmanta t’aqasqa karqaku, hinaspata pantasqa yachachiypa marconninman churakusqa karqaku. Cristopa ruranan karqa chay ancha chanin rumi-hinakunata yapamanta allinchaspa, cheqaq kaypa marconninpi sayachiy hinaspa takyasqa churaymi. Cheqaq kaypa kamachikuyninkuna, pay kikinpa qosqan kay pachata saminchaypaq, Satanaspa rurayninwan pampachisqa karqaku, hinaspata rikch’arirqan chinkasqa hinaña kasqankuta. Cristoqa pantasqapa q’upa qullqimantan paykunata qespichirqa, musuq, kawsayniyuq kallpata qorqa, hinaspata kamachirqa ancha chanin joya-hina k’anchanankupaq, wiñaypaq mana kuyukuq hina sayanankupaq.”
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“Cristo kikinmi kay ñawpaq chiqaqkunamanta mayqintapas mana asllata mañakuspa llamk’achiyta atirqan, paymi llapanta qallariq karqan. Paymi sapa miraypa yuyayninman hinaspa hamut’ayninman chaykunata churaran, hinaspa kay pachaman hamuspan wañusqa tukusqa chiqaqkunata wakmanta allichaspa kawsachirqan, hamuq miraykunapa allin kayninrayku aswan kallpayuqta ruraspa. Jesucristoqa paymi chay chiqaqkunata q’upa t’aqakuna ukhummanta qispichiyta atiq karqan, hinaspa wakmanta kay pachaman qusqan, ñawpaq musuq kayninmanta hinaspa kallpanmanta aswanraqwan.” Manuscript Releases, volumen 13, 240, 241.
It is interesting to note in the last passage that the key that Christ employed at the end of ancient Israel was to open the Old Testament. The key of Miller’s methodology opened the casket of the Old and New Testaments, but in the last days, at the conclusion of his dream, the casket is larger. The key of methodology in the last days opens not only the Old and New Testaments, but also the Spirit of Prophecy. The unsealing of the Revelation of Jesus Christ, just before the close of probation is accomplished by the Lion of the tribe of Judah, who in Miller’s dream is represented as the dirt brush man. Sister White identifies that the work of the dirt brush man occurs just before the close of probation.
Qhipaq pasajepi ancha allinmi yuyayman churana, ñawpa Israelpa tukukuyninpi Cristo llamk’achisqan llaveqa Antiguo Testamento kicharinanpaq kasqanta. Millerpa metodología-ninpa llave-ninmi Antiguo Testamento hinallataq Nuevo Testamento nisqakunapa cajon-ninta kicharirqan; ichaqa qhipa p’unchaykunapi, musquyninpa tukukuyninpi, chay cajon aswan hatunmi. Qhipa p’unchaykunapi metodología-pa llave-ninqa manam Antiguo Testamento-tawan Nuevo Testamento-tallachu kicharin, aswanpas Espíritu de Profecía-tawanmi. Jesucristopa Revelación-ninpa sellon paskasqa kayninqa, gracia tiempo tukukuy manaraq chayamuptin, Judá ayllumanta León nisqawanmi rurakun; paymi Millerpa musquyninpi allpata pichana qhariwan rikuchisqa kashan. Hermana Whiteqa reqsichinmi allpata pichana qharipa ruwasqanqa gracia tiempo tukukuyman manaraq chayamuptin kasqanta.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Señorqa qowarqan huk rikuyta, enero 26 p’unchawpi, chaytan willakusaq. Rikarqani Diospa wakin llaqtan runakuna upa hinam kasqankuta, puñusqa hina chinkasqa kasqankuta; qhichuyllaña rikch’asqa kasqankuta, mana yachasqankuta ima pacha kunan tiyasqanchikta; hinaspa ‘qhari’ ‘q’upa pichanawan’ yaykusqanta, hinaspa wakinkuna pichasqa apasqa kaypaq peligropi kasqankuta. Jesusmanta mañakurqani paykunata salvananpaq, aswan pisillataraq perdonanampaq, manchaylla peligro-ninkuta rikunankupaq, wakichikuspa kananpaq manaraq wiñaypaq ancha qhipa kaptin. Angelqa nirqan: ‘Tukuy chinkay hamushan atiyniyuq wayra muyu hina.’ Angelmanta mañakurqanitaq khuyapayakunanpaq hinaspa salvananpaq kay pachata munakuqkunata, imankunawan watasqa kaqkunata, mana munasqankurayku chaykunamanta qespichikuyta, ni chaykunata saqespayta hinaspa sacrificiota ruwaspa chaski apaqkunata usqhayllata ñanninkupi purichinankupaq, yarqay sheepkunata mikhuchinankupaq, espiritual mikhunamanta pisiyaspa wañuypi kaqkunata.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Imaynataq wakcha almakuna kunan p’unchay cheqaq yachachiy mana kasqanrayku wañusqankuta qhawarqani, chaymanta wakinkuna, cheqaqta creenikusqankuta rimarqanku, Diospa ruwasqanta ñawpaqman apanapaq munasqa medios nisqakunata hark’aspa, paykunata wañunaykama saqerqanku; chay rikuyqa ancha nanaymi karqa, chaymi angelmanta mañakurqani chayta ñuqa patamanta apachinampaq. Rikurqanim Diospa causanqa wakin propertyninkumanta mañakusqanpi, Jesusman hamuq wayna runa hina, [Matthew 19:16–22.] llakisqa ripusqankuta; hinaspa mana unaymanta aswan llump’a qatiq muchuy hamuspa, imaynan paykunaq kaqniykunata llapanta apaspa picharinqa; chaypachaqa kay pachapi kaq allinkunata sacrificio hina qonapaq, hanaq pachapi qori qhapaqta waqaychanapaqpas ña qhepallaña kanqa.” Review and Herald, April 1, 1850.
The “overflowing scourge” is a symbol of the soon-coming Sunday law, and the work of the dirt brush man in Miller’s dream, takes place just before probation closes. It is when He has cleaned the room that He then casts the jewels back into the larger casket, and they then shine ten times brighter than the sun. Daniel and the three worthies were found ten times better than the others.
“Lluqsimuq asut’i” nisqaqa kaymanraq hamuq domingo p’unchaw kamachiyta unanchan, hinaspa Millerpa musquyninpi q’upa pichana runaq rurayninqa gracia p’unchaw wichq’akunanpaq ñawpaqllata pasakun. Pay wasi ukuta pichasqanta tukuqtinmi, chaymanta alhajakunata kutichin aswan hatun cajonman, hinaspataq paykuna intiymanta chunka kuti aswan qanchariq rikurinku. Danielwan kimsa allin qariykunaqa hukkunamanta chunka kuti aswan allin kasqankuta tarisqa karqanku.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Kunan p’unchaykunapa tukuyninpi, rey nisqanman hina paykunata yaykuchinankupaq, hinaqtinmi eunucokunapa kamachiqninku Nabucodonosorpa ñawpaqman paykunata pusamurqa. Hinaspan rey paykunawan rimarqa; llapa paykunamantaqa manam pipas tarikusqachu Danielman, Hananiasman, Misaelman, Azariasman hinaqa; chayraykun reypa ñawpaqninpi sayarqaku. Tukuy yachaymanta, entiendenamanta ima, rey paykunamanta tapukusqanpiqa, chunka kuti aswan allintam paykunaqa tarikusqaku tukuy suyuyninpi kaq llapa layqakunamanta, qoyllur qhawariqkunamantapas. Daniel 1:18–20.
The “end of the days,” for Daniel represented the litmus test where Nebuchadnezzar passed judgment, and that test typifies the Sunday law in the last days. The original and foundational truths will shine ten times brighter when restored in the last days, than when they were first recognized. The truths, and the wise who understand those truths in the last days will shine ten times brighter during the latter rain, which is the repetition of the Midnight Cry.
“P’unchaykunapa tukukuynin,” Danielpaqmi karqa chay prueba decisiva maypim Nabucodonosorqa tariparqan; chay pruebatataq qhipa p’unchaykunapi Domingo p’unchay kamachiyta rikch’achin. Ñawpaq, sayarichiq chiqaqkunan qhipa p’unchaykunapi kutichisqa kaspanku chunka kuti aswan k’anchanqaku, ñawpaq kutipi reqsisqa kasqankumanta aswanraq. Chiqaqkuna, chay chiqaqkunata qhipa p’unchaykunapi entiendenku chay yachaq runakuna ima, qhepa para tiempopi chunka kuti aswan k’anchanqaku, chayqa Chawpi Tuta Qapariyninpa yapamantan.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Qamkuna Señorpa hamuyninta ancha karupi qhawarisqankichik. Qhawarirqani qhipa paraqa shamusqanta [chay tutapi chawpi waqyasqa hina] usqhaylla, chunka kuti aswan atiyniyoqwan.” Spalding and Magan, 5.
The restoration of the original truths is accomplished by the application of the latter rain methodology of “line upon line.” Once restored, the original truths shine “ten times” brighter than they did when Miller first looked upon them. The wise who employ the key of methodology to restore the original truths, obtain an experience that is “ten times” better than those who eat the methodology of Babylon. Those that are swept away by the dirt brush man, are those who have become attached to the traditions and customs that have covered up the original truth, and who are purged out with the errors of tradition and customs they have become attached to.
Ñawpaq cheqaqkuna kutichisqankuta rurakun qhipa para metodologíapa “sikiwan siki” nisqanta ruraspa. Kutichisqa kaspaqa, ñawpaq cheqaqkuna “chunka kuti” aswan k’anchaywan lliphipin, Miller ñawpaq kutita qhawarqan chaymanta aswan. Yachaqkuna, mayqinllataq metodologíapa llavinta llamk’achispa ñawpaq cheqaqkunata kutichinku, paykunaqa huk experienciata tarinku “chunka kuti” aswan allinta, Babiloniapa metodologíanta mikhuykuchkanku chaykunamanta. Pichus allpa pichana qhariwan apasqa kanku, chaykunaqa ñawpaq cheqaqta pakaykuspa qhataykusqa kawsay yachachiykunaman, ruwayman hina costumbrekunaman watakusqakuna kanku; chayraykutaq, chay watakusqanku pantaykunawan kuska qichusqa kanku.
A false doctrine is an idol.
Yachaqachiy llulla yachachikuyqa huk ídolom.
“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone.” The Great Controversy, 584.
“Cheqaq kayta ñiqiriykuspankunam runakuna cheqaq kaypa Qillqaqninta ñiqirinku. Diospa kamachikuyninta saruchaspankunam, Kamachiqpa atiyninta ñiqirinku. Llullaq yachachiykunamantawan yuyaychaykunamantawan huk wak’ata rurayqa, imaynam k’aspi utaq rumiwan wak’ata ruray hina, chayhinallataqmi aswan sasaqchu.” The Great Controversy, 584.
The pronouncement upon Ephraim that marked the close of probation for Ephraim, emphasizes the truth of what the dirt brush man accomplishes when he sweeps the floor.
Efraínpaq rimarisqa kamachiyqa, Efraínpaq probacionpa tukukuyninta señalaspa, allp’a pichana runaq pampata pichaspa ima rurayninta hunt’achisqantaq cheqaq kayninta hatunmanta qhawarichin.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efraínqa taytachasqa kanki ídoloakunawan; sapanman saqey. Oseas 4:17.
You are what you eat, as demonstrated by Daniel and the three worthies. Sister White’s anxiety over those who were “stupid and dormant” was in relation to their lack of preparation, and their lack of discernment over the importance of “present truth.” Her anxiety was an expression of Christ’s concern for the quibbling Jews of his day and age, who had completely lost sight of the original truths. Miller’s dream identifies the end of modern spiritual Israel, which has been typified by ancient literal Israel.
Qam mikunki hina kanki, chayta Danielwan kimsa allin runakuna rikuchirqanku. Panay Whitepa llakikuynin, “uma chinkasqa hinaspa puñusqa” kaqkunamanta, paykunapa mana wakichisqa kayninwanmi tupaq karqa, hinaspa “kunan p’unchay chiqaq yachachiy” nisqapa ancha importansianmanta mana allinta reqsisqankuwanpas. Paypa llakikuyninqa Cristopa sonqonpi kaq llakikuyta rikuchirqan pacha-ninpi kaq simi hap’ipakuq judíokunamanta, paykunaqa qallariy chiqaq yachachiykunata lliwtaña qonqapusqaku karqa. Millerpa musquyninqa kunan pacha espirituyniyoq Israelpa tukukuyninta reqsichin, mayqinchus ñawpaq unay literal Israelwan rikuchisqa karqan.
“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.
“Qillqaqkuna, fariseokunapas Qillqasqa Simikunata sut’inchasqankuta nirqanku, ichaqa paykunaqa kikinkuq yuyayninkuman, tradicionninkunaman hina sut’inchasqanku. Paykunapa costumbrenkuna, máximasninkunapas aswan-aswan qhapaq kamachiqhina rikurirqanku. Espiritual ninapi, chay sagrado Simiqa runakunapaq huk sellasqa librohina tukurqa, hamut’anankupaq wisq’asqa.” Signs of the Times, May 17, 1905.
A progressive darkness has settled upon Laodicean Adventism since 1863, and the Bible and the Spirit of Prophecy has become to them as a book that is sealed. Just before probation closes the Revelation of Jesus Christ is unsealed, and it produces a three-step testing process that ends with those who refuse to relinquish their idols of custom and tradition being swept away at the soon-coming Sunday law.
1863 watamanta pacha, wiñay-wiñay tutayaymi Laodicea Adventismo pataman urmaykusqa, chayraykutaq Bibliapas, Profecía Espíritu nisqapas paykunapaq hina tukusqa huk sellasqa libro. Probación tukunanpaq ñawpaqllataq, Jesucristoq Revelaciónnin kichasqa kayman tukuy, chaymi kimsa patapi huk pruebakuy ruwanakuyta paqarichin; chaypa tukukuyninpi, costumbrewan tradiciónwan ídolo-ninkuta mana saqiyta munasqakunaqa, utqaylla hamuq domingo kamachiywan pichasqa apasqa kanqaku.
“We have an infinite Redeemer, and how precious are the gems of truth that testify to this in God’s word. But these precious jewels have been buried beneath a mass of rubbish, of tradition, of heresies, which Satan himself has originated. His schemes are working with a strange power upon human minds to eclipse the value of Christ to those who believe in him. The enemy of God and man has cast a spell over those who profess to be the followers of Christ, until of many it can be said, They know not the time of their visitation.” Review and Herald, August 16, 1898.
“Ñuqanchikqa mana tukukuq Redentorniyoqmi, hinaspata ancha chaninnaqmi cheqaq kaymanta Diospa siminpi testificaq cheqaq kaypa anqhasninqa. Ichaqa kay chaninnaq anqhaskunaqa pampachisqa kasharqanku achka q’upa uraman, tradicionkunapaq, herejíakunapaq, Satanás kikinpa paqarichisqanman hina. Paypa ardidninkunaqa musphay atiyniyoqta runakunapa yuyayninkunapi llamk’ashan, Cristopa chaninta chinkachinankupaq paypi iñiqkunamanta. Diospa hinaspa runapa awqanka layqata churapusqa Cristopa qatipakuqninmanta nisqakunaman, chayrayku achka runakunamanta nisqa kanan: Manam yachankuchu watukusqa kasqankupa p’unchayninta.” Review and Herald, August 16, 1898.
Miller’s dream illustrates the history of the establishment of the “original truths,” their subsequent rejection, and then their ultimate restoration. Just before the close of probation the “Dirt Brush Man” enters into the scenario and re-establishes the original truths, and makes them “ten times” brighter. This takes place during the history of the Midnight Cry, which precedes the Loud Cry of the third angel at the Sunday law. The Midnight Cry awakens and separates the virgins in advance of the Sunday law, as did the Midnight Cry precede the opening of the investigative judgment in Millerite history. When the jewels are cast back into the larger, restored casket, it is too late, for that event takes place “after” the floor has been swept clean.
Millerpa musquynin sut’inchawan “chiqap ñawpaq yachachiykuna” sayarichisqa historiata, chaymanta qhipaman qhesachasqa kasqankuta, hinaspa tukukuyninpi kutichisqa kasqankutapas. Probacionpa wichq’akuyninman manaraq chayashaqtin, “Allpa Pichana Qhari” nisqa runa escenarioman haykun, hinaspa ñawpaq chiqap yachachiykunata yapamanta sayarichin, hinaspa paykunata “chunka kuti” aswan k’anchayniyuqta ruwan. Kayqa Chawpi Tuta Qapariy historiapi pasakun, chaymi kinsa kaq angelpa Hatun Qapariyninta ñawpaqta purin, Domingo kamachiy tiempopi. Chawpi Tuta Qapariyqa domingopa kamachiyninmanta ñawpaqta vírgenkunata rikch’achin hinaspa t’aqan, imaynatachus Chawpi Tuta Qapariyqa Millerpa p’unchaynin historiapi tapuy taripay kicharikuyta ñawpaqta purirqan hina. Jawakuna hatun, restaurasqa cajaman kutichisqa kaqtinqa, ñam qhipa pachaña, imaraykuchus chay ruwayqa pampata chuya pichasqa kasqan “qhipanpi”mi pasakun.
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
Pantaykunaq allpan hinaspa q'upakunaqa pantasqa kaqpa allin chanin rumi-kunaq cheqaq kaqta pampachirqanku; ichaqa Señorpa llamk'aqninkuna kay quri qhapaq quri-kunaqa taripayanqaku, chaymi waranqa waranqa runakuna kusikuywan mancharisqa yupaychaywan qhawarinqaku. Diospa angelninkunaqa ñak'ariywan huch'uy sunquyuq llamk'aqpa qayllanpi kanqaku, graciata hinaspa hanaq pacha k'anchariyta quspa; chaymi waranqa waranqa runakuna Davidwan kuska mañakunankupaq pusasqa kanqaku: “Ñawiykunata kichariy, kamachiyki manta admirakuypaq kaqkunata qhawanaypaq.” Cheqaq kaqkuna, unay watakuna mana rikurisqa mana yupaychasqa kasqankuta, Diospa santo siminpa k'ancharisqa p'anqakunamanta nina hina lloqsimunqaku. Iglesiakuna llapallanmi, cheqaq kaqta uyarispa, mana chaskispa, saruchaspaqa, aswan mana allin ruwaykunata ruwanqaku; ichaqa “yachaqkunaqa”, chay cheqaq sunquyuqkuna, entiendenqaku. Libroqa kichasqañam, Diospa siminkunataq chayanqa sunqukuna-man, paypa munayninta yachayta munakuna-man. Hanaq pachamanta angelpa sinchi qapariyninpi, kinsañiqin angelwan hukllachasqa kaqpa, waranqa waranqa runakuna rikchanqaku chay musphaymanta, mayqinchus kay pachata unay watakuna watasqa karqan chaymanta; hinaspan cheqaq kaqpa sumaq kayninta hinaspa chaninta rikunqaku.” Review and Herald, December 15, 1885.
The “thousands” that then awake, represent God’s other flock that are still in Babylon, for the “loud cry” begins at the Sunday law. The work of the “Dirt Brush Man” has been under way since September 11, 2001, and even more so since July of 2023.
Chay “waranqakuna” hina rikch’arimuqkunaqa Diospa huk llamk’aynin uywakunatan niqku, chaykunaqa manaraqmi Babiloniapi kashanku; imaraykuchus “hatun qaparikuy”qa domingo kamachiywanmi qallarin. “Allpa pichana runa” nisqapa llamk’ayninqa 11 septiembre 2001 p’unchawmantapacham purishan, astawanraqmi julio 2023 watamantapacha.
“The apostle says, ‘All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.’ The Bible is its own expositor. One passage will prove to be a key that will unlock other passages, and in this way light will be shed upon the hidden meaning of the word. By comparing different texts treating on the same subject, viewing their bearing on every side, the true meaning of the Scriptures will be made evident.
Apóstolqa nin: “Llapa qelqasqa Qelqakunaqa Diospa samayninwan qosqa kanku, hinaspa allinmi yachachinapaq, huchachinapaq, allichanapaq, chanin kaypi yachachinapaq; chay hinaqa Diospa runan hunt’asqa kananpaq, llapa allin ruwanankunapaq sumaqta wakichisqa kananpaq.” Bibliam kikinmi kikinmanta sut’inchariq. Huk pasajemi huk llawin hina rikurinqa, wak pasajekunata kicharinanpaq; chayhinapin simipa pakasqa niyninman k’anchay churasqa kanqa. Iñiq tema-manta rimaykuq imaymana qelqasqakunata tupachispa, llapa ladonmanta imayna chayasqanta qhawarispa, Qelqakunaq cheqaq niyninqa sut’ita rikuchisqa kanqa.
“Many think that they must consult commentaries on the Scriptures in order to understand the meaning of the word of God, and we would not take the position that commentaries should not be studied; but it will take much discernment to discover the truth of God under the mass of the words of men. How little has been done by the church, as a body professing to believe the Bible, to gather up the scattered jewels of God’s word into one perfect chain of truth! The jewels of truth do not lie upon the surface, as many suppose. The master mind in the confederacy of evil is ever at work to keep the truth out of sight, and to bring into full view the opinions of great men. The enemy is doing all in his power to obscure heaven’s light through educational processes; for he does not mean that men shall hear the voice of the Lord, saying, ‘This is the way, walk ye in it.’
“Aska runakuna yuyanku qelqakunaq willakuyninkunata tapukuyta Diospa siminpa nisqanpa ima ninanta entiendenankupaq, hinaspapas mana niychu chay willakuyninkuna mana yachaykusqa kananpaq; ichaqa ancha hatun reqsiy yuyayta munan Diospa cheqaq kayninta tarinapaq runakunaq siminkuna achka tantaq kuskan ukhupi. ¡Mayna pisilla ruwasqa kashan iglesiamanta, Bibliata creenqankuta rimaykuq huk cuerpopi hina, Diospa siminpa ch’iqi ch’iqi chinkasqa qurikuna-hina allinkuna huk hunt’asqa cheqaq kay wataman huñunankupaq! Cheqaq kaypa qurinkunaqa manan hawapichu kachkan, imaynatachus askakuna yuyanku hina. Millay kaypa huñusqa masikuypi kamachiq yuyayniyuqqa wiñayllam llamk’ashan cheqaq kayta mana rikuyman qipanapaq, hinaspa hatun runakunaq yuyaykunata sut’in rikuchinapaq. Awqaqa tukuy atisqanwanmi hanaqpachaq k’anchariyninta yachachiy ruwaykunawan p’anpayta munan; payqa manan munanchu runakuna Señorpa vozninta uyarinankuta, nispa: ‘Kaymi ñanqa, paypi puriychis.’”
“The jewels of truth lie scattered over the field of revelation; but they have been buried beneath human traditions, beneath the sayings and commandments of men, and the wisdom from heaven has been practically ignored; for Satan has succeeded in making the world believe that the words and achievements of men are of great consequence. The Lord God, the Creator of the worlds, at infinite cost has given the gospel to the world. Through this divine agent, glad, refreshing springs of heavenly comfort and abiding consolation have been opened for those who will come to the fountain of life. There are veins of truth yet to be discovered; but spiritual things are spiritually discerned. Minds beclouded with evil cannot appreciate the value of the truth as it is in Jesus.” Review and Herald, December 1, 1891.
“Cheqaqa kuychiqkunan hina kaq chiqap yachaypa rumi-qurinkunaqa revelación pampapi ch’iqiykusqa kashanku; ichaqa runakunap yachachisqankuna urapi, runakunap nisqankuna wan kamachikuyninkuna urapi pamparasqa kashanku, hanaqpachamanta yachayqa hinaqa mana yuyarisqa kasqa; Satanásqa atisqanrayku kay pachata creechiyta, runakunap siminkuna wan ruwasqankuna ancha hatun chaninnaq kasqanta. Señor Dios, pacha-kunata kamaq, mana yupay atina chaninwanmi evangelioyta kay pachaman qosqa. Kay divina yanapayninwanmi kicharisqa kashanku hanaqpacha sonqochaypa kusisqa, musuqyachiq pukyukuna, hinallataq wiñaypaq takyaq sonqo-samaykuna, kawsay pukyuman hamuqkunapaq. Chiqap yachaypa allp’a ukupi puriq sirakunaqa aswanraq tariykunapaqmi kashan; ichaqa espíritu kaqkunataqa espíritu kikinmi reqsin. Millaywan tutayasqa yuyayniyoqkunaqa mana atinkuchu Jesuspi kaq chiqap yachaypa chaninta yupaychayta.” Review and Herald, December 1, 1891.
The work of Christ as represented in Miller’s dream as the dirt brush man is two-fold. It is to remove the error, and to restore the original truths. The removal of error is also two-fold, for when the error is swept out the window, the error takes those who choose to remain attached to the errors with it. The work of separation accomplished by the dirt brush man is also addressed by Jeremiah, and his testimony agrees with Sister White, when she stated that, “the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe.”
Cristopaqa rurasqan, Millerpa musquyninpi allpa pichana runa hina rikuchisqa, iskay rakiyuqmi. Hucninqa pantasqakunata qichuy; hucnintaq qallariy cheqaqkunata kutichimuy. Pantasqakunata qichuyqa hinallataq iskay rakiyuqmi, imaraykuchus pantasqa ventanamanta pichasqa lluqsiptin, chay pantasqaqa chay pantasqakunaman watasqa qhepakuyta akllaqkunatapas apakunmi. Allpa pichana runaq hunt’asqan t’aqanakuy rurasqanmantaqa Jeremiaspas rimallantaq, paypa willakuynintaq Hermana Whitepa nisqanwan tupapunmi, pay kaynata nisqanpi: “Señorpa llamkaqnin-kunaqa kay quri wakaychaykunata qhawanankupaq kicharikuyta atinku, chayhinaqa waranqa waranqa runakuna kusikuywan manchakuywanpas qhawarinqaku.”
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Chaymi, kayhinataqmi Señor nin: Sichus kutimunki, hukmanta kutichisqayki, ñawpaqniypi sayankitaq; sichus allinta mana allinmanta rakinki, simiymi kanki. Paykuna qamman kutimuchunku; qanqa ama paykunaman kutiychu. Jeremías 15:19.
The context of the passage in Jeremiah is addressing those who have experienced the first disappointment of July 18, 2020. It is not simply the dirt brush man that separates the precious from the vile, but it is also the work of those represented by Jeremiah, who are represented as making a decision of whether they will return to the Lord or not return. They have obviously not been with the Lord, for if they had been walking with him, there would be no reason for them to return. When they do return and stand before the Lord, and thereafter become His mouthpiece, they will have accomplished a work of separating the precious from the vile. The work of the “Dirt Brush Man”, requires the participation of the wise. The work of the “Dirt Brush Man” in Miller’s dream is also illustrated when Christ purges His floor through a refining process.
Jeremías qillqapi kay chiqan qhawarisqaqa riman hinaspa qhawarichin chaykunata, pikunachus 18 julio 2020 ñiqin ñawpaq llakikuytaña musyarqanku. Manan sapaqllachu “Dirt Brush Man” nisqa runaqa allin kaqta millay kaqmanta t’aqananpaq, aswanpas Jeremíaswan sutichasqa kaqkunapa llamk’ayninmi chaypi kasqa; paykunan rikuchisqa kanku huk akllayta ruwanankupaq: Señor-man kutimunkuchu, icha mana kutimunkuchu nispa. Sutinchasqaña kachkan mana Señorwan kuska kasqankuta, imaraykuchus paywan purispa kaspankum chayqa, manan ima raykupas kutimunankupaq kasqanmanchu. Ichapas kutimuspa Señorpa ñawpaqenpi sayarinku, chaymantataq Paypa simin tukunku chayqa, allin kaqta millay kaqmanta t’aqay llamk’ayta hunt’asqankun. “Dirt Brush Man” nisqapa llamk’ayninqa yachaqkunapa yanapakuyninta mañakun. “Dirt Brush Man” nisqapa llamk’aynin Millerpa musquyninpiqa hinallataqmi rikuchisqa kachkan, imaynatachus Cristoqa wasin pampata pichaytaqa huk ñiqin ch’uyanchay, refinamiento, nisqa rurasqanwan hunt’an.
“Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.
“Kay allinmi kay ch’uyanchay ruway qallarinqa nisqantaqa mana rimayta atini, ichaqa manam unayta suyasqachu kanqa. Paypa makimpi aventadornin kachkan; paymi Templonta llapa moral qhellichakuymanta pichanqa. Era nintapas sumaqta llapanmanta pichanqa.” Testimonios para los Ministros, 372, 373.
The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.
Qhipa “suyuchiy llank’ay” qallarikurqan 2023 watapa julio killapi, hinaspataq chayqa Malaquías qillqapa kimsa kaq capítulope nisqa suyuchiy llank’aymi.
“Malachi 3:1–4 quoted.
“Malakías 3:1–4 nisqalla.”
“A refining, purifying process is going on among the people of God, and the Lord of hosts has set his hand to this work. This process is most trying to the soul, but it is necessary in order that defilement may be removed. Trials are essential in order that we may be brought close to our heavenly Father, in submission to his will, that we may offer unto the Lord an offering in righteousness. God’s work of refining and purifying the soul must go on until his servants are so humbled, so dead to self, that when called into active service, they may have an eye single to the glory of God.” Review and Herald, April 10, 1894.
“Huk allinchay, ch’uyaqchay ruwayqa Diospa llaqtan ukhupi ruwakuspa kachkan, hinallataq Señor de los ejércitos makinta kay llamk’ayman churakun. Kay ruwayqa almapaq sinchi llakikuymi, ichaqa allinmi kanan, mapakuyta qichunanpaq. Pruebakunaqa ancha necesitaskam, hanaq pacha Yayanchisman asuykuspa, paypa munayninman kasukuspa, Señorman chanin kaypi ofrendata haywananchispaq. Diospa ruwaynin, almapa allinchaynin ch’uyaqchayninwan kuska, mana sayk’uspa purinankama tiyan, sirviente-kunata ancha humildechaspa, kikinkumanta wañusqa hina kanankama; hinaqtinmi, activo servicio-man waqyachisqa kaspa, Diospa hatun kaynillanta qhawarinankupaq.” Review and Herald, April 10, 1894.
Miller’s second dream identifies the restoration of the original truths, and the simultaneous restoration of a people who have been scattered. Nebuchadnezzar’s second dream identifies the restoration of his kingdom. Miller’s dream addresses the burying up of the original truths in the terms of those truths being “scattered.” The word “scattered” is a symbol of the “seven times.” Nebuchadnezzar’s dream is about the “scattering” of the “seven times.” Nebuchadnezzar is placed at the time of the end in 1798, and is there representing a converted man. Miller is the symbol of “the wise” in 1798.
Millerpa iskay kaq musquyninqa qallariy chiqaq yachachikuykunapa kutichisqanta, chaymantataq chinkarichisqa runakunapa kuskan kutichisqanta reqsichin. Nabucodonosorpa iskay kaq musquyninqa qhapaqsuyunta kutichisqanta reqsichin. Millerpa musquyninqa qallariy chiqaq yachachikuykuna pampasqa kasqanta riman, chay yachachikuykuna “chinkachisqa” kasqan sut’ichasqa simikunapi. “Chinkachisqa” nisqa simiqa “qanchis kuti” nisqapa unanchaqninmi. Nabucodonosorpa musquyninqa “qanchis kuti” nisqapa “chinkachisqa kayninmanta” riman. Nabucodonosorta 1798 watapi pacha tukukuynin tiempoman churanku, chaypitaq huk tukusqa runata rikuchin. Millerqa 1798 watapi “yachaqkuna” nisqapa unanchaqninmi.
We will continue Miller’s dream in the next article.
Qatiq qelqaypi Millerpa musquyninta qatipasunchik.
“When we are called upon to differ with others, or others express their difference from our opinion, we should manifest a Christian spirit, and keep this fact prominent that we can afford to be quiet and fair; for the truth will bear investigation. The more it is studied, the more will its light shine forth. The Lord frowns upon everything that savors of harshness and severity, and puts his rebuke upon those who cast contempt and reproach upon those who differ with them in opinion, placing them in the worst possible light. All Heaven looks upon those who do this as Heaven looked upon the Pharisees, and pronounces them as ignorant both of the Scriptures and the power of God. The enemies of truth cannot make truth error. They may trample upon the truth, and think that because they have cast it down, and covered it with rubbish, it is overcome; but God will move upon some of his faithful ones to do as Christ did when he was upon earth,—brush away the rubbish, and restore the truth to its appropriate setting in the framework of truth.
“Imapas hukkunapaq waqkunawan yuyaychakuyta hukmanta rimananchikpaq qayasqa kanchik, icha waqkuna yuyayninchikmanta hukmanta kasqankuta rimarinku, cristianokunaq espiritunta rikuchinanchik tiyan, hinaspa kay chiqaqta sut’ita waqaychananchik: upalla, chaninnaq, mana sayk’usqa kasqanchikta atinchik; imaraykuchus chiqaqa tapuykachasqa kayta atipan. Aswan allinta yachachisqa kaptinqa, aswanraqmi k’anchaynin rikurimunqa. Señorqa millayman qhawaykun llumpay sinchi kayman, nanachiq kayman ima saqesqankuta, hinaspa k’aminakun chaykunaman pisiqchaspa, p’enqachispa, k’amispa rimaykukuqkunaman, paykunawan yuyaypi hukmanta kaqkunata aswan mana allin rikch’ayninpi churaykuspa. Llapa Hanaq Pacham qhawan chay hina ruwaqkunata, imayna Hanaq Pacham qhawarqan Fariseokunata hina, hinaspa willan paykunaqa mana yachaq kasqankuta, qhelqakunaqta nitaq Diospa atipaynintapas. Chiqaqpa awqankunaqa mana atinkuchu chiqaqta pantayman tukuchiyta. Paykunaqa chiqaqta saruchakuyta atinman, hinaspa yuyanman, urmachispa, q’upa-qupa pataman pakaspaqa, atipasqañam nispa; ichaqa Diosqa kuyuchinqa wakin sapaqchasqa, payman cheqaq sonqoyuq runankunata, Cristo kay pachapi kaspa imayna ruwarqan hinata ruwanankupaq,—chay q’upa-qupata pichaspa, hinaspa chiqaqta kutichispa churanankupaq allin cheqanman, chiqaqpa marconnin ukhupi.”
“In companies where the truth is a matter of discussion, there will be those who will oppose everything that they have not held as truth; and while they flatter themselves that they are only battling with error, they have need to hear with unprejudiced ears, that they may understand what is truth, and not misrepresent and misinterpret that which is spoken. They have the example of the men in all ages who have fought against truth, and who in so doing, have rejected the council (sic) of God against themselves. Heavy will be the responsibility that will rest upon men who have had great light, and great opportunities, and who have yet failed to be wholly on the Lord’s side. Should they venture to be wholly on the Lord’s side, they would be preserved in integrity, even when they were called upon to stand alone. He would enable them to stand courageously, in purity and fairness, contending for uncorrupted principles of righteousness. He would sustain them in battling for the right because it is right, though justice were fallen in the street, and equity could not enter. They would understand what would be pure and undefiled, and in accordance with the life of Christ, and would not turn from the purest principles of Christianity in spirit, word, or action, even though they stood in opposition not only to ignorance, but to those who were cultivated and experienced, and who used the weapons of sophistry to silence them. Through all this strife of error against truth, they would be preserved, and enabled to keep such a course that their enemies could not gainsay or resist them. They would stand as a rock to principle, refusing to compromise with any man, and yet preserving the spirit that would characterize every Christian.
“Cheqaqa kasqan huñunakuykunapiqa, kanqanku llapa imatapas mana ñawpaqmantapacha cheqaq kasqan hina hap’isqankuta hark’anankupaq runakuna; hinaspa pantasqawanlla maqanakusqankuta yuyaykuspa allin rikuchikunku chayqa, mana waklliyasqa rinriwan uyariyninku tiyan, imataq cheqaq kasqanta entiendenankupaq, ama rimarisqanta pantaywan qhawaykuspa mana allinta riqsichinankupaq. Paykunaqa tukuy pacha runakunapa ejemplonta kapunku, cheqaqpa contranpi maqanakurqanku, chayta ruwaspataq, Diospa yuyayninta kikinankumanta contra qhispichirqanku. Ancha llasaymi kanqa chay runakunapa huchankumanta mañakusqa responsabilidad, achka k’anchayta, achka oportunidadkunatapas chaskirqanku, ichaqa manaraq tukuy sonqowan Señorman sayasqankurayku. Sichus tukuy sonqowan Señorman sayayta atrevinkuman chayqa, waq runamanta sapallanku sayanankupaq waqyachisqa kashaspapas, chiqap kaypi waqaychasqa kanqakuman. Paymi atiyta qonqakuq, sinchi sonqowan, ch’uyanchasqa kaywan, chanin kaywanpas sayanankupaq, mana qellichasqa chanin kawsaypa principiokunamanta maqanakuspa. Paymi kallpachwan yanapanqaku allinmanta maqanakunankupaq, allin kasqanrayku, justicia ñanpi urmasqa kaptinpas, hinaspa equidad mana yaykuyta atinmanchu kaptinpas. Entiendenqakuman ima ch’uyanchasqa mana qhelliyuq kasqanta, Cristopa kawsayninwan hina kasqanta, hinaspa mana kutirinqakuchu cristianismopa aswan ch’uya principiokunamanta, espiritupipas, simipipas, ruwayninkupipas, mana yachayniyuqkunallamantaqa mana, aswan yachaysapa, experiencia-niyuq runakunamantapas contranpi sayashaptinkupas, sophistry nisqa armaskunawan upallachiyta munaptinkupas. Tukuy kay pantaypa cheqaqpa contranpi ch’aqwaypiqa, waqaychasqa kanqaku, hinaspa hinallataq yanapasqa, chayna ñanta purinankupaq, chay ñawpaqman sayaqkuna mana atinankupaq rimayninkuta kutichiyta nitaq hark’ayta. Principioman qaqa hina sayanqaku, mana pipa contranpas kompromisota ruwaspa, ichaqa waqaychaspa chay espirituta, mayqan cristianotapas reqsichinanta.”
“He who is a follower of Christ will distinguish between the sacred and the common, and will cling to the true evidence of a man’s character and work, for Christ has said, ‘By their fruits ye shall know them.’ The Christian will move forward amid all manner of opposition. He will despise flattery because it is born of Satan. He will detest accusation because it is the weapon of the evil one. They will not cherish envy or indulge in self-exaltation because these are the characteristics of the adversary of God and man. They will not be found as spies; for Satan used the despised Jews in doing this work against Jesus. They will not follow their brethren with a flood of questions as the Jews followed Christ for the purpose of entangling him in his words, and provoking him to speak of many things in order that they might make him an offender for a word.” Home Missionary, September 1, 1894.
“Pipas qatiqninmi Cristo-pa qatiqninqa reqsispa t’aqankqa sagrado kaqta hinaspa común kaqta, hinaspa hap’ipakuwankqa cheqaq rikuchikuyta runapa caracterninmanta hinaspa ruwasqanmantapas, imaraykuchus Cristo nirqan: ‘Frutonkumanta reqsinkichis paykunata.’ Cristianoqa ñawpaqman purinqa tukuy rikch’aq sayk’achikuypa chawpinpi. Payqa mana allin rimaykusqanta pisipaq qhawankqa, imaraykuchus Satanas-manta paqarisqanmi. Tumpaytaqa millaypaq qhawankqa, imaraykuchus mana allin kaqpa armankunam. Paykunaqa manan envidiata uywankkuchu nitaq kikinkuta hatunchayman churakunkkuchu, imaraykuchus kaykunaqa Diospa hinaspa runapa awqanpa señankunam. Manan espía hina tariykunkkuchu; imaraykuchus Satanasqa pisipasqa judíokunata llamk’achirqan kay ruwaypi Jesuspa contranpi. Manataqmi wawqenkunata qatipankkuchu tapuykunapa unu mayuta apaspa, imaynan judíokuna Cristo-ta qatiqkanku payta siminkunapi watuyta munaspa, hinaspa achka imakunamanta rimachiyta munaspa, chayhina huk simillawan huchallikuyman urmachinankupaq.” Home Missionary, September 1, 1894.