We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.
Qhipa p’unchaykunapi William Millerpa musquyninpa profetiko apaykachasqanmantam yuyaychkanchik, chaypi llapa profecíakuna hunt’asqa hina allinchanankupaq. Millerpa musquyninmi reqsichin tarisqanta, sayarichisqanta, qhesachasqanta, pampachisqanta, hinaspa kutichimusqanta Adventismopa tiyanan simikunata, chaykunataq Millerpa ministerionninwan huñusqaña karqan. Chay tiyanan simikunaqa 1798 watapi kicharisqa cheqaqkunata reqsichirqan. Chay cheqaqkunaqa Ulai mayupa rikuyñinwanmi sut’ichasqa kanku. Millerpa musquynin, Early Writings libropi qillqasqa hina, iskay kaq musquyninmi karqan; chay musquytaq Nebuchadnezzarpa iskay kaq musquyninwanmi unanchasqa karqan, hinaqtin Miller kikinpas Nebuchadnezzarwan unanchasqa karqan.
Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.
Qhipa qillqasqakunamanta rikuchisqanku imayna Nabucodonosorpa kawsayninpa tukuynin, “qanchis pacha” uywapa sonqonta hap’ispa kawsasqan, unanchayman hina 1798 watapi tukusqanta. Chaymantataq qhapaqsuyun kutichisqa karqan, hinaspataq huk kutillanraq Nabucodonosor llapan sonqonwan kutirikusqa runata rikuchirqan. “Tukuypa pacha” nisqaman hina qhawarispa, 1798 watapi payqa “yachaqkunata” rikuchirqan. Chay hinallataq reqsisqayku, Babiloniapa ñawpaq qhapaqnin hina, Nabucodonosorpa “qanchis pacha” taripakuynin, Belshazzarpa iskay waranqa phisqa pachak iskay chunka (mene, mene, tekel, upharsin) nisqa taripakuyninta unanchasqanta; paymi Babiloniapa qhipa qhapaqnin karqan.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Babiloniapa qhipa kamachiqninman, imaynachus rikch’akuypi ñawpaq kaqninman hamusqan hina, chayasqam kasharqan Diospa Qhawaqninpa rimaynin: ‘Qam, rey, … qammanmi nisqa kashan; qhapaq suyuyki qanmanta qichusqanñam kashan.’ Daniel 4:31.” Profetas y Reyes, 533.
Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.
Paní Whiteqa Belshazzarta tarirqasun p’unchayninpi “upa qhapaq” nisqatan riqsichirqan. Nabucodonosorpa tarirqasun p’unchaynin tukukuyninpiqa payqa “yachaq qhapaq” nisqatan rikuchin, imaraykuchus “qanchis kuti” tarirqasqanmantam allinchasqa karqan; Belshazzartaq, chay willakuyta yachaspaqa, mana munarqanchu chaymanta allinchasqa kayta.
“But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Ichaqaqa Belshazarpa kusikuykunata munasqanwan hinaspa kikin hatunchasqa kanan munasqanwanmi qullqochirqan chay yachachikuykunata mana hayk’aqpas qunqananpaq kaqkunata; hinaspan ruwarqan huchakunata Nebucodonosorman riqsisqa juicio hatunkunata apamuqkunaman rikch’akuqta. Payqa usuchirqan tukuy aswan allin hina qosqa askha kutikuna atisqankunata, mana kasukuspalla, chay qayllanpi kaq atisqankunata cheqaq kayta reqsinanpaq mana apaykachispa. ‘¿Imatan ruranay tiyan qespichisqa kanaypaq?’ nisqa tapuyqa, hatun ichaqa mana yuyaysapa reyqa mana allinta qhawarispa pasachirqan.” Bible Echo, April 25, 1898.
Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.
Nabucodonosorqa “yachaqkuna”pa unanchaqninmi 1798 watapi, paykunaqa pacha tukuypi yachay mirayninta entiendenqaku.
“The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.
Paypa runasiminta hatunpuni mana allinta rimarisqanraqmi karqa, chaylla Hanaq Pachamanta huk simi willarirqan Diospa churakusqan taripay pacha chayamushasqanta. Huk ratullapi yuyaynin qechusqa karqa, hinaspa uywa hina tukurqan. Qanchis watakuna hina pisi kayman urmachisqa karqa. Chay pacha tukukuptinmi yuyaynin kutichisqa karqa, hinaspa llamp’u sonqowan Hanaq Pachapa hatun Diosta qhawarispan, kay muchuchiypi Diospa makin kasqanta reqsirqan, hinaspataq kamachinan tiyananman yapamanta kutichisqa karqa.
“In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.
“Llapan runakunapa ñawpaqenpi willakuyta rurashaspa, Rey Nabucodonosor huchanta reconocerqan, hinallataq Diospa hatun khuyapayakuyninta, kutichisqa kayninpi. Kaymi kawsayninpa qhepa ruwaynin karqan, Sagrada Historia nisqapi qelqasqa hina.” Review and Herald, February 1, 1881.
At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.
Nabucodonosorpa “qanchis kutikuna” tukukuyninpi, payqa llapan runakunapa ñawpaqenpi huk willakuyta rurarqan, chaypi huk sut’inchasqa willakuypas kasqanwan. Millerqa, Nabucodonosor hina, 1798 watapi “yachaqkunata” unancharin, paykunaqa pacha tukukuypi yachay yapakusqanta entiendenku. Iskayñinku iskay musquykunata karqanku, hinaspataq sapaqninpa iskay kaq musquyninkuqa unanchay hina “qanchis kutikunata” riqsichin. “Qanchis kutikuna” ñawpaq qillqasqakunapi rikuchisqa ñam karqan huk tikray punkuta señalasqanta.
In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.
1798 watapi, Nabucodonosorqa orgulloson kasqan kawsayninmanta yachaqkunaq kasqan kawsayman huk tikrayta señalakuran. Chaypiqa llapan runakuna ñawpaqpi willakusqanmi karqa. 1798 watapiqa, hinallataq Bibliapi profecía nisqaq pichqa kaqtaq soqta kaq qhapaq suyukunapa chawpin tinkuypa p’unturninmi karqa. Hinallataq ñawpaq angelpa chayamunanta señalarqa; chayrayku musuq dispensasiónta señalarqa, imaraykuchus jamuq juicioq waqyayninqa mana ruwakunmanchu karqa manaraq Bibliapi profecía nisqaq pichqa kaq qhapaq suyu wañuchiq ch’akiyta chaskispa.
“The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.
Kikin willakuy kikinmi achikyachin ima pacha kay kuyuy rurananpaq kasqanta. Rimakunmi wiñay allin willakuypa huknin kasqanmanta; hinaspataq juicio kicharinanmanta willakun. Qespichiy willakuyqa llapa pachakunapim willakusqa karqa; ichaqa kay willakuyqa allin willakuypa hukninmi, qhipa p’unchaykunallapim willakuyta atisqa karqan, chayllapim cheqaq kasqa juicio pacha hamusqanta. Profeciakunaqa hukmanta hukman ruwanakunata rikuchinku, juicio kicharinankama pusaq. Kayqa aswan sut’inmi Danielpa librunpi. Ichaqa chay qhipa p’unchaykunaman tupuq profecianmantaqa Danielta kamachirqaku wichq’aykuspa sellaykuyta “tukukuypa pachakama.” Manaraq kay pachaman chayaspanchikqa juicio-manta huk willakuyta willakuyta atisunmanchu, kay profeciakunapa hunt’akusqanman sayaspa. Ichaqa tukukuypa pachapi, profeta nin: “achkakuna purinqaku kayman chayman, yachaytaq yapakuyanqa.” Daniel 12:4.
“The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.
Apóstol Pabloqa iglesiata willarqan ama paypa p’unchayninpi Cristopa hamuyninta suyanankupaq. “Chay p’unchayqa manan hamunqachu,” nispa nin, “ñawpaqta huk hatun urmay karqanman, hinaspa juchayoq runaqa rikuchisqa kananman mana chayqa.” 2 Tesalonicenses 2:3. Manan Señorninchispa hamuyninta suyayta atisunmanchu hatun apostasia qhepamanraq, hinaspa “juchayoq runa” nisqapa unay kamachikuynin qhepamanraq. “Juchayoq runa,” mayqinchus sutinchasqa kachkan “mana allin ruwaqpa pakasqa kaynin,” “chinkaypa churin,” hinaspa “chay mana allin runa” nispa, papadota rikuchin, mayqinchus profeciapi ñawpaqmantapacha nisqa kasqan hina, 1260 watakunaq kamachiyninta hap’ipayanan karqan. Chay pacha tukukuqmi karqan 1798 watapi. Cristopa hamuyninqa manan chay pacha manaraq chayamushaspa kanan karqanchu. Pabloqa paypa amachasqanta llapan cristiano dispensaqonman mast’arqan 1798 wata kama. Chay pacha qhepallamantaraq Cristopa iskay kuti hamuyninmanta willakuyqa willasqa kanan.
“No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Mana ñawpaq pachakunakapiqa kayhina willakuyqa manam hayk’aqpas qusqachu karqan. Pabloqa, imaynachus rikurqanchik, manam chaytaqa willarqanchu; payqa wawqenkunata karu, chay pachaqa ancha qayllamanta karu hamuq p’unchawkunaqman reqsichirqan Señorta hamunanta. Reformadorkunapas manam chaytaqa willarqankuchu. Martín Luteroqa juiciota churarqan kinsa pachak wata hina paypa p’unchawninmanta qhipaman. Ichaqa 1798 watamanta pacha Danielpa libron kichasqa kasqanrayku, profeciakunamanta yachayqa yapasqa karqan, achkha runakunataq qayllapi kashan juicio nisqamanta chay llakiywan hunt’asqa willakuyta willarqanku.” The Great Controversy, 356.
In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.
1798 watapiqa, qispichiy llamk’aypa musuq dispinsasunnin chayamurqa, chay musuq dispinsasunnintaq waq dispinsasunmanta huk willakuyta qorqa, mayqanmi 1844 watapi qallarinan karqa. Chay dispinsasun tikraypiqa, huk punku wichq’asqa kanqa, huktataq kichasqa kanqa.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Filadelfiapi iglesiapi angelman qellqay: Kaykunata nin chay Santo kaq, Cheqaq kaq, Davidpa llavinta hap’iq kaq, kichariptinqa mana pipas wichq’ayta atinchu; wichq’ariptinqa mana pipas kichariyta atinchu: Ruwayniykikunata reqsini. Qhawariy, ñawpaqniykipi kichasqa punkhuta churani, chaytaqa mana pipas wichq’ayta atinchu. Aswan pisillata kallpayki kaptinpas, simiyta waqaychanki, sutiytapas mana ñiqiranki. Apocalipsis 3:7, 8.
The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.
Punkupa kicharikuyninqa musuq dispensaqionta señalan. Reino-kunapipas willakuypipas huk dispensaqional tikray karqan 1798 watapi, ñawpaq piñakuypa tukukuyninpi, chayqa 723 a.C. watamanta 1798 watakama hunt’asqa karqan. Hinallataq huk dispensaqional tikray karqan 1844 watapi, qhipa piñakuypa tukukuyninpi, chayqa 677 a.C. watamanta 1844 watakama hunt’asqa karqan. 1798 watapi, ñawpaq angelpa willakuyninpa dispensaqionnin, taripayqa qayllamushasqanta waqyaychaspa, chayamurqan. Iskayninpis, Nabucodonosorpas Millerpas, “yachaqkuna” hina rikuchisqa kanku, “tukuy p’unchaykunapa pacha”pi, maypachachus “punku” kicharisqa karqan ñawpaq angelpa willakuyninpa uku dispensaqionninman, hinallataq hawapi dispensaqional tikrayman lamar q’ita animalmanta allpa q’ita animalman. Ñawpaq angelpa willakuyninpa dispensaqionninqa hunt’akusqa karqan Santísimo Lugarman punku 1844 wata, octubre killapa 22 p’unchayninpi kicharisqa kaptin, hinaspa kinsa angelpa dispensaqionninpas, investigativo juicio nisqapas chayamurqan.
Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.
Millerpa iskay kaq musquynin qallarin 1798 watapi huk punku kichasqa kaptinmi, tukukuntaq huk punku kichasqa kaptin “iskay testigokuna” nisqakunaq chay chawpi p’unchawkuna pi, wañuymanta kawsarichisqa kaspa Chawpi Tuta Qapariy willakuyta willakunankupaq. Profetiko hinam, iskayninku Nabucodonosorpas Millervanpas 1798 watapi mama qucha uywaq qhapaq suyuntam allpa uywaq qhapaq suyuman t’ikrayta rikuchirqanku. Iskayninkutaq 1844 watapi tapuy taripay qayllaykusqanta chaymanta chayamunanta willasqankuta rikuchinku. 1798, hinallataq 1844, Diospa llaqtanpaq ñawpaq kaq chaymanta qhepa kaq “phiñakuyninkunaq” tukukuynintam rikuchin, chayqa “qanchis kutikama” pacha ukhupi hunt’asqa karqa, Levítico iskay chunka suqtayuqpi nisqa hina. 1798 watamanta 1844 watakama tawa chunka suqtayuq wataqa, espiritual temploq sayarichisqa kasqantam rikuchin; chaymanmi pactopa kachaqnin mana suyasqa chayarqa 1844 watapa octubre killapa iskay chunka iskayniyuq p’unchawninpi, Cristoq Santo Lugarmanta Aswan Santo Lugarman t’ikrasqan hina.
1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.
1798 y 1844 watakuchkanku tikrakuyninkunata (hukmanta aswan achkha), chaykunataq “qanchis kuti” nisqawan señalasqa kanku. Millerita Filadelfia Adventismomanta Millerita Laodicea Adventismoman 1856 watapi tikrakuyninpas “qanchis kuti” nisqamanta yachay yapakuyninwan señalasqa karqa, chay yachaytaq qhepaman 1863 watapi chaskisqa mana karqan. 1798 watapipas, Daniel qelqamanta yachay yapakuynin karqan, chaypiqa Levitico iskay chunka suqtayuqmanta kaq kikillan “qanchis kuti” nisqapas karqan; chaymi Millerita Filadelfia Adventismopa tukukuyninpi rechazásqa kanan karqan.
The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Philadelphia llaqtamanta Laodicea llaqtakama ñawpaq angelpa kuyukuyninpa tikrakuyninqa qanchis watakunawanmi rikuchisqa karqa, 1856 watamanta 1863 watakama. Laodicea willakuyqa 1856 watapim chayamurqa, hinaspataq qanchis watakuna kamapi, kicharisqa karqan “qanchis kuti” nisqapa musuq k’anchaynin, kimsa patapi suyaychasqa yuyayman churana rurayninta paqarichispa, chaytan 1863 watapi Adventismom mana atiparqa. Qanchis watakunan qosqa karqa “qanchis kuti” nisqapa k’anchayninpaq, chaskisqa kananpaq utaq qichusqa kananpaq. Millerita Philadelphia Adventismomanta Millerita Laodicea Adventismokama kuyukuyninpa tikrakuyninqa, tukuypi secuenciapa kutichisqa kasqanta unanchan, chaymi kimsa kaq angelpa Laodicea kuyukuyninmanta kimsa kaq angelpa Philadelphia kuyukuyninkama tikrakuyninta rikuchin.
The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.
Isaiaspa suqta chunka phisqa watayoq qhelqasqan profecian, qallariyta señalasqan Diospa ñawpaq kaq, chaymanta qhipa kaq phiñakuynin Israelpa chincha lado reino-kunapa contran, hinaspa chaymanta uray lado reino-kunapa contran.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Siria suyup umaqa Damasco llaqtam, Damasco llaqtapa umanqa Rezínmi; chaymantataq soqta chunka pichqa watakunapi Efraín pakisqa kanqa, manaña llaqta kanampaq. Isaías 7:8.
Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.
Isaiaspa soqta chunka phisqayuq watakunamanta willakuyninqa 742 a.C. watapi qomusqa karqan, chay soqta chunka phisqayuq wata ukhupitaq hanaq ladu qhapaq suyuqa chinkapunman karqan. 742 a.C. qipaman chunka isqun watamanta, 723 a.C. watapi, hanaq ladu qhapaq suyuqa Asiriakunawan qhechusqa karqan kamachiy uqharisqa servidumbreman apasqa kananpaq. Chay soqta chunka phisqayuq watakuna tukukuyninpi ura ladu qhapaq suyup phiñakuyninqa qallarin 677 a.C. watapi, maypachachus Manases Babiloniakunawan presochasqa apasqa karqan. Chayrayku chay soqta chunka phisqayuq watakuna nin: ñawpaqta chunka isqun watayuq pacha hanaq ladu qhapaq suyupa ñawpaq captivacionnin kama, hinaspataq huk tawa chunka soqta wata Manasespa captivacionnin kama.
Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.
Chay prophesiakunaqa sapaq hunt’akuyninkuman chayaran 1798, 1844, hinallataq 1863 watakunapi. 1798 watapiqa, qhispikuy willakuy uqhunpi huk tikray karqan ñawpaq angelpa hamuyninwan, hinallataq Bibliapa prophesianpi qhawaq ayllukunapa hawapi tikraypas karqan. 1844 watapiqa, qhispikuy willakuy uqhunpi huk tikray karqan Santo Lugarman punku wichq’asqa kaptin, tapuy juzgamientota qallarispa kimsay angelpa hamuyninwan. 1863 watapiqa, hawapi huk tikray karqan allpa animalpa iskay waqrankuna iskay clasekunaman rakisqa kaptin.
The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.
Republicano waqraqa iskay hatun política partikunaman rakikurqan, chaykunaqa chaymanta ñawpaqman pacha allpa uywapa historianta kamachinqaku. Protestante waqraqa iskay apostata rikurimuyman rakikurqan: huk partiqa Protestante kasqanta nispa qanchis p’unchaw samana p’unchawta waqaychasqanta nispa; hukñataq claseqa Protestante kasqanta nispa, inti p’unchawta akllasqan yupaychana p’unchawninta hina sayachirqan.
In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.
Chay historiapi, Tutayaq Pachaqmantam lloqsimusqa protestante waqra, 1840 watay agosto killa 11 p’unchaymanta 1844 watay octubre killa 22 p’unchaykama pruebaykusqa karqa, hinaspataq chay pruebaykuq ruraypi mana allinta atipaspa pantarqa, chaymantaq domingo p’unchay waqaychaq protestante runakunamanta domingo p’unchay waqaychaq apostata protestante runakunaman tikrarqa.
In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.
1844 watapi sayarisqa, reqsisqa cheqaq protestante waqrapa historiapin, 1856 watamanta 1863 watakama huk pruebayuq proseso karqa. Chaymantaqa cheqaq protestante waqra, sábado p’unchaw waqaychaq, iskay rikch’ayman tikrarqa: Philadelphia-manta Laodicea-man, hinallataq cheqaq sábado p’unchaw waqaychaq protestante runakunamanta sábado p’unchaw waqaychaq apostata protestante waqraman. “Qanchis kuti,” nisqaqa 1798, 1844, 1856, hinaspa 1863 watakunawan tupan. “Qanchis kuti,” nisqaqa huk chimpu, huk tikray punkuwan tupan, kay cheqaq kayninqa askha testigokunapi sayachisqa kachkan.
In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.
1798 watapiqa, “qanchis kuti” nisqamanta yachayqa astawanmi yapakurqan, imaraykuchus Miller tarisqan ñawpaqllaña pacha-qillqaqa chay chiqaqmi karqan. 1863 watakamaqa, chay chiqaqa ñaqasaqasqañam karqan; chaymi reqsichin Isaías qanchis ñiqin kapitupim churakusqa qillqasqa willakuypi soqta chunka phisqa watakunapa tukukuynin pacha tukukuyninta.
The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.
Llapan pichqa pachak iskay chunka wata profecía tukuyntinmi soqta chunka pichqa watayuq chawpikunata iskayninpi, qallariyninpiwan tukukuyninpiwan, hukmanta qhawarisqa rikch’aynin hina, espejopi rikurimuq hina, charin. Tukukuypa qallariyninpi soqta chunka pichqa wata (1798), qallariypa qallariyninpi soqta chunka pichqa watawan 742 BC watapi, maypachachus profecía qosqa karqa, rikch’achisqa kasqan hina, “qanchis kutikuna” nisqapi yachay yapakusqa karqa; chaytaqa “yachaqkuna” Milleritakuna unanchaspa willakurqanku. Tukukuypa tukukuyninpi soqta chunka pichqa wata 1863 watapiqa, chay kikin cheqaq yachaypi huk yapay yachay karqa, ichaqa qhepa p’unchaykunapi cheqaq protestante waqraqp “sacerdotekuna” nisqa musuq coronasqa runakunaqpa tukuyninpiqa qhesachasqa karqa.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Llaqtaykunaqa yachay pisiyninkuraykum chinkachisqa kanku: qan yachayta qhispirqanki rayku, noqapas qanta qhispisqayki, mana ñoqapaq sacerdote kanaykipaq: Diosniykipa kamachikuyninta qonqarisqaykirayku, noqapas wawqeykikunata qonqarisaq. Oseas 4:6.
The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.
Yachaypa yapakuynin, Danielpa libron kichasqa kaptin, “qanchis kuti” nisqawan tupan; chayrayku mana sapallanchu huk tikray punkupa unanchan kasqanrayku, aswanpas profetapa willakuynin kichasqa kasqantapas unanchan.
Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.
Huknin tikraymi qallarikurqa 18 julio killapi, 2020 watapi, ñawpaq llakikuywan, chaymi qallarin “suyakuy pacha”, hinaspataq señalan Apocalipsis qillqapa chunka hukniyuq kapitulonpi kimsa wata kuskan p’unchaykunata, iskay testigokuna wañusqa jatun llaqtapa ñanpi siriykashaqtin, Sodoma hinaspa Egipto nisqapi.
July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”
18 julio 2020 p’unchaw qallarin kimsa chhika p’unchaykuna simbólicokuna (“qanchis kuti”), chaytaq 1856 watamanta 1863 watakama historiapi rikuchisqa karqan. Iskay pachakunaqa “qanchis kuti” nisqapa símbolonkuna kanku. Iskay pachakunaqa huk dispénsacionpa tikrayninta (huk transición) señalan. Iskay pachakunaqa “qanchis kuti” nisqawan tinkisqa yachaypa yapakusqanta representan.
It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.
Babilonia qhapaq suyumanta Medo-Persia qhapaq suyumankama tukukuy pachapi Danielqa Leviticus iskay chunka suqtayuq mañakuyta mañakurqa; chayhinataqmi Leviticus iskay chunka suqtayuq mañakuyta qhepa p’unchaykunapa tukukuy muyuriyninpa huk señalta rikhuchin. Millerpa musquyninpi, “ch’iqiy” nisqa simipa qanchis rimariykunapa tukukuyninpi, Millerqa waqanpas mañakunpas. Chay waqaymi Judá ayllumanta León (allpa pichana runa) sellasqa kachkasqa willakuyta kicharinan pachata rikuchin.
Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”
Millerpa mañakuyqa Danielpa Leviticus iskay chunka suqtayuq mañakuyninta reqsichin, chaymi “qanchis kuti” nisqawan t’inkisqa, hinaspataq Millerpa musquyninpi punkuventanakunapas kicharisqa kaptin rikurimun. Ichaqa Danielpa isqonniyuq kapitulumpi mañakuyninqa, iskayniyuq kapitulumpi Danielpa mañakuyninwanpas tupaykachanmi. Chay hinallataq Nabucodonosorpa huchakuy willakuy mañakuyninwanpas tupaykachan, paypa “qanchis kuti” nisqapa tukukuyninpi.
Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.
Chaymiqaqa Millerpa mañakusqanmi rikuchikurqa Levitico iskay chunka suqta qillqapi mañakusqanwan, chayqa karqa llaqtapaq huchakuy willakuy mañakuy, hinaspapas mañakuy qhipa profetapa pakasqa sekretuta kichasqa kananpaq, imaraykuchus llapa profecíapas qhipa p’unchaykunata rikuchin. Chayrayku Daniel qillqapa iskay kaq capitulopi sekretunmi qhipa kichasqa kananpaq sekretuta rikuchin. Millerpa mañakusqan, musquyninpi, karqa llakiywan hunt’asqa hinaspa chiqap chanin phiñasqa mañakuy, wasiyninpi alhajakunaq contranpi imaymana millay ruwaykuna ruwasqa kasqanrayku. Chay llakiyninqa rikuchisqa karqa Ezequiel qillqapa isqon kaq capitulopi waqaqkuna hinaspa qapariqkuna nisqakunawan, pachapi pachaq tawa chunka tawa waranqa runakuna sellasqa kashaqtin.
Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.
Millerqa qhawarirqanmi imayna chiqaqkuna llullaq yachachikuykunawan sapa kuti aswan pampachasqa karqan, chaymanta tukukuyninpi chayman chayarqan maypichus ataudpas (Biblia kikillan) thuñisqa karqan. Millerpa ataudninqa thuñichisqa kasqan Adventismoq kimsañiqin mirayninpi, maypachachus yuyaychasqa puriy karqan Rey Jacoboq Biblianta saqinapaq, Bibliaq kunan p’akisqa, católico nisqapi sayasqa musuqmanta qillqasqa rikch’ayninkunapaq.
Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”
Millerqa waqaqa, chaymanta mañakuyta rurqa, hinallataq huk punku kicharikurqa, llapa runakunataq lluqsirqaku. Chaymantataq allpa pichana runa (Judá ayllumanta León) haykurqa, ventanakunata kicharirqa hinaspa pichayta qallariq. Chaymantataq Millerqa ch’iqichisqa joyakunamanta llakikuyninta rimariq, hinaspa allpa pichana runaqa prometirqan joyakunata waqaychananpaq. Allpa pichana runaq pichay rurasqanpi llank’ay uqhu kallpachakuypi, Millerqa huk ratulla ñawinkunata wichqarqan, hinaspa ñawinkunata kicharispaqa, q’upaqa chinkarqaña. Joyakunaqa cuartopi ch’iqichisqa kachkarqaku, hinaspa allpa pichana runaqa hatun cajonta mesapi churarqan, joyakunata huñurqan hinaspa cajonman wikch’uykurqan, nispa: “hamuy hinaspa qhaway.”
The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.
Rimayqa, “hamuy hinaspa qhaway,” nisqaqa huk chimpunmi, musuq chiqaq rimayraq kichasqa kasqanta rikuchin. Millerpaq kichasqa chiqaqqa qhepa kaq, tukukuq chiqaqmi, imaraykuchus qatiqninpi kaq ruwanakuyqa Millerpa rikch’ariyninmi “qapariy”pi, mayqinchus hatun waqyayta unanchan. Millerqa Milleritakunaq historiankupi Chaupi Tutaq Waqyayninpa willakuyninta chaskiq qhepa runam karqan, hinaspataq musquyninpi payta rikch’arichiq qapariy manaraq chayamushajtin, huk ratullapaq ñawinkunata wichqarqan. Bibliapi sapallan pasajemi kachkan “huk ratulla” nisqatawan “ñawi” nisqatawan rimaykukuq, chaymi ñawpaq kaq kawsarimuyta reqsichin.
Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.
Qhawariychik, huk pakasqa kaqta qankunaman rikuchiykikichis: manam llapanchikchu puñusunchik, ichaqa llapanchikmi tikrasqa kasunchik, huk ratullapi, ñawi ch’ipyaynin hina, qhipa waqra waqyayninpi; waqraqa waqyasqam kanqa, wañusqakunataq mana ismusqa kawsarichisqa kanqaku, noqanchiktaq tikrasqa kasunchik. Kay ismukuqqa mana ismuq kaywan p’achallikuspa kananmi, kay wañuqtaq mana wañuq kaywan p’achallikuspa kananmi. 1 Corintios 15:51–53.
In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.
Kimsa angelpa Laodicea kuyuriynin Philadelphiapa kimsa angelpa kuyuriyninman tikrakuynin willakuy pacha ukupi, Apocalipsis chunka hukniyuq qillqapi rikuchisqa hina, Millerqa chawpi tutapa Qapariynin willakuyta chaskiq yuyaysapa virgenkunamanta qhipa aswan qhipanpaqmi sayarin. Ñawpaqta chaskiqkunaqa aswan espíritupi kallpachasqa runakuna karqanku.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Kayqa karqa chawpi tuta waqyasqa, iskay kaq angelpa willakuyninta kallpachananpaq. Angelkuna hanaq pachamanta kachamusqakuna karqanku llakikuywan pisipayasqa santokunata rikch’achinankupaq hinaspa ñawpaqninpi kaq hatun llamk’anapaq wakichinankupaq. Aswan yachayniyoq runakuna manam ñawpaqta kay willakuyninta chaskirqankuchu. Angelkuna kachamusqakuna karqanku uywa sonqoyoq, sapaqchasqa runakunaman, hinaspa kallpachirqanku kay waqyayta oqarinankupaq: ‘Qhawariychik, Qosantin hamun; lloqsiychik paywan tupaq!’ Waqyayta hap’iqkuna utqayllam purirqanku, Santo Espíritu-pa kallpanwan willakuyninta waqachirqanku, hinaspa llakikuywan pisipayasqa wawqinkunata rikch’achirqanku. Kay llamk’ayqa manam runakunapa yachayninpi nitaq yachachikuyninpi sayarqanchu, aswanpas Diospa kallpanpin sayarqa, hinaspa waqyayta uyariq santonkunaqa manam hark’akuyta atirqankuchu. Aswan espírituyniyoqkuna ñawpaqta kay willakuyta chaskirqanku, hinaspa ñawpaqmantapacha llamk’aypi pusariqkunaqa qhipa qhipallan chaskirqanku hinaspa waqyayta astawan hatunyachinankupaq yanaparqunku: ‘Qhawariychik, Qosantin hamun; lloqsiychik paywan tupaq!’” Early Writings, 238.
At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.
Apocalipsis qillqap chunka hukniyuq kapitulopi kimsa p’unchaw kuskanwan simbólicopi tukukuyninpi, iskay willaykunamanta ñawpaqnin, Ezequiel qillqap kimsa chunka qanchisniyuq kapitulopi rikuchisqa hina, willakusqa. Ñawpaq willayqa wañusqa, ch’iqichisqa tullukunata huñun, ichaqa manaraqmi kawsayniyuqchu kachkanku. Chay willayqa “ch’in pampapi” waqyaspa rimajpa siminwanmi qawachisqa karqa; chaymi reqsichin Ezequielpa willayninqa kimsa p’unchaw kuskanwan simbólico p’unchawkuna manaraq tukukuptin qallarinanta. Chay kimsa p’unchaw kuskanqa “ch’in pampa” nisqamanta rikch’ayninmi; chay “ch’in pampamantataq” chay willayqa willakusqa. “Ch’in pampa” nisqaqa “qanchis kuti” nisqapapas huk símbolunmi, chaymi huk tikrayta, huk kichasqa kayta señalaspa, huk pruebay prosesota qallarichin.
There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.
Kachkanmi willakuyqa ñawpaqman wiñaqta wiñan, chaskiyñinpas ñawpaqman wiñaqta karqan, imaynachus Milleritakunapa historiapi Chawpi Tutan Qapariyninwan rikuchisqa karqan hina. Aswan espirituyuqkunaqa ñawpaqta chaskirqanku ch’in pampa pi qaparichkaqpa vozmanta willakuyta, Adventismopa historiadurninkunapas rikuchinku William Millerpa huk cartanta, October 22, 1844 p’unchawmanta aslla p’unchawkuna ñawpaqpi qelqasqanta, chaypi Millerqa testificanmi tukuyninpi entiendespa hinaspa chaskispa Samuel Snowpa Chawpi Tutan Qapariynin willakuyninta.
“Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.
“Ayqa wawqi Himes: Qanchis kaq killapi huk hatun k’anchayta rikuni, ñawpaq mana hayk’aqpas rikushqayta. Yaqa wata kuskanña ñawpaqmi Señorqa qawarichiwasharqan qanchis kaq killapa rikch’aynin yachachikuyninta; ichaqa chay unanchakuykunapa kallpanta manam allinta tantyarqanichu. Kunanqa, saminchasqa kachun Señorpa sutinqa, Qelqasqa Simikunapi sumaq kayta, tinkuyninta, hinallataq hukllachasqa kasqanta rikuni; chaypaqmi unaymanta mañakusharqani, ichaqa kay p’unchaykama manam rikurqanichu. Señorman graciasta qoy, ay almay. Wawqi Snow, wawqi Storrs, hukkunawan kuska, ñawiykunata kichariypi yanapasqankurayku saminchakuyta chaskichunku. Yaqañan wasiykiman chayaramuni. ¡Gloria! ¡Gloria! ¡Gloria! ¡Gloria!” William Miller, Signs of the Times, 16 de octubre de 1844.
In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)
Millerpa musquyninpi Tuta Chawpi Waqaychasqa qaparikuypa willakuynin kutichisqa kasqanpi, paypa musk’uyninpi rikuchisqa hina, Miller huk ratulla ñawinta wichqarqan. Chay hinaqa, “huk pacha chhullallapi, ñawi ch’illiyllapi, qhipa trompetapi; trompeta waqyasqanrayku, wañusqakunaqa kawsarichisqa kanqaku,” nisqaqa hunt’asqa kachkan. Millerpa musk’uyninpiqa paymi Tuta Chawpi Waqaychasqa qaparikuy willakuyta qhipata chaskiqkunata rikuchin, imaynachus kikinpa willakuyninpi ruwasqa karqan chay hina. Payqa chay willakuyta tukukuyninpi chaskiqkunata rikuchin, allpa pichana apaq runa ch’iqisqa joyakunata huñuspa aswan hatun kajonman wikch’unanpaq manaraq. Apocalipsis chunka hukniyuq kapituluypiqa, Ezequielpa iskayñiqin willakuyninta qhipata chaskiqkuna, mayqinchus Islampa tawa wayrakunamanta willakuymi, chaymantaqa sellos churay willakuypas kachkan, chayta ruwanku qanchis trompetakunamanta qhipa kaq manaraq waqyanankama, mayqinchus “Kimsañiqin Ay” trompetam. “Huk pacha chhullallapi, ñawi ch’illiyllapi, qhipa trompetapi; trompeta waqyasqanrayku, wañusqakuna mana ismuy atina hina kawsarichisqa kanqaku, ñuqanchiktaq tikrasqa kasun.” (1 Corintios 15:52)
The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.
Kay pasajepi rikin ñawpaq kawsariymanta rimashan, payqa iskay kaq hamuyninpi pasaq kawsariymi; ichaqa wañusqa ch’aki tullukunap kawsariyninpas kashanmi (iskay testigokuna), Apocalipsis chunka hukniyuq kapítulopi hatun pachakutik allpa kuyuy pacha horapi pasaq. Chay allpa kuyuy “hora” ukhupi, qanchis trompetakunamanta qipa trompetan waqaychan, hinaspa callepi kashaq wañusqa testigokuna kawsarichisqa kanku, mana Laodiceayuqkunahinachu, aswanpas Filadelfiayuqkunahina; imaraykuchus kinsa kaq Ay trompetapi, iskay testigokuna sellasqaña kanku hinaspa mana ismusqa kayman tikrasqa kanku, mana hayk’aqpas huchallinankupaq. Millerqa qipa kaqta rikuchin, paymi chaskin chay willakuyta mayqanmi iskay testigokunata kawsarichin, chayqa Islampa tawa wayrakunamanta willakuymi, hinaspa sellay willakuymi.
The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.
Chay trompetapa sonidonqa hatarichin wañusqakunamanta qhipa ch’aki tullukunata, Sodoma hinaspa Egipto llaqtakunapa kallenkunapi ch’iqichisqa kasqankuta. Millerqa qhawarqan imayna cheqaq kaykuna llullakuq yachachikuykunawan pasaymanta pampachisqa karqanku chayta. Qhipamanqa Miller waqarqan, unsealing qallariy waktata señalaspa, imaraykuchus chay unsealingqa huk progresivo llamk’aymi. Chay unsealingqa qallariqmi karqan kimsa wata kuskan p’unchaykunapa tukukuynin pacha.
After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.
Miller waqaptinmi, sellas qillqasqa librota kichayta atinapaq atiyniyuq kaqmi willakuyman yaykurqan. Millerpa musquyninpi chayqa Allpa Pichana Qari karqan. Chaymantataq Miller mañakurqan, hinaspa chaylla huk punku kicharikurqan; chaymi señalarqan maypi kimsa kaq angelpa Laodicea kuyuynin kimsa kaq angelpa Filadelfia kuyuy ninman tikrananpaq kasharqan chayta. Mañakuyninqa Levitico iskay chunka suqta mañakuy karqan; chayqa qhipa profetapa pakasqa secreto entiendeypaq mañakuy karqan, hinaspa iskay testigokunaman kimsa wata kuskan p’unchaykuna hamunankupaq apamuq hatariyninkumanta lliwpa ñawpaqpi willakuspa huch’achakuy karqan; chayqa Ezequiel pusaq tawaq ñiqinpi sellasqa kaqkunapa mañakuyninmi karqan.
Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.
Mañakuy tukukuptin, Cristo (allpa pichaq runa) yaykurqan hinaspa wasi ukuta pichayta qallariq. Allpa pichaq runapa pichay rurasqan tukukuptin, Miller huk ratullata ñawinkunata wichqarqan, chay wañusqa ch’aki tullukunap kawsarimunanpaq pacha tukukuyninta reqsispa. Chaymantataq allpa pichaq runa Millerpa wasinpi chinkasqa qullqikunata huñurqan, hinaspa musuq, aswan hatun ataúdman churarqan, Millerpa wasin chawpinpi huk mesapi, iskay testigokuna señalta hina oqarisqa kashaqtin. Señal hina kaspankutaq, Diostaq huk law ovejankunaman, Babiloniapiraq kachkaqkunaman, qayakuqku: “hamuychis hinaspa qhawaychis” Judá ayllumanta León chayraqmi musuq, aswan hatun ataúdman wikch’uykusqa willakuyta.
We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.
Qatiq qillqapiqa qallarisunchik Ulai mayu rikch’ayta qhawariyta, Daniel qillqamanta chiqaqkunaq unanchaqnin hina, mayqinchus 1798 watapi kichasqa karqan. Chay qhawariyman ñawpaqtaqa wakin riqsichiq t’uqyakunata churaykurqanchik. Huk ñiqinmi kay: Milleritakunaq willakuyninqa hunt’asqa karqan (wiñayninpa etapapi), ichaqa mana llapanchu karqan. Chayqa iskay, manam kimsa, ch’usaqyachiq atiyniyuqkunaq marconpi churakusqa karqan. Iskay ñiqinmi kay: Millerpa musquyninpi tukukuq kutichisqaqa qallariy chiqaqkunaq kutichisqanmi riqsichisqa kaptin, chay qallariy chiqaqkunaqa chaymantaña “chunka kuti aswan k’anchayniyuq” kanku ñawpaq sumaq kayninkumanta. Kimsa ñiqinmi kay: ñawpaq angelpa kuyukuynin (Millerita kuyukuynin) kikinmanta kutimun kimsa kaq angelpa kuyukuyninpi, ichaqa wakin ancha allin yuyarina qhawaykunawan. Milleritakunaqa unancha hinaqa Filadelfiakuna karqanku, tikrasqa Nabucodonosor karqanku, ichaqa qhipaman, llakiywan, “Jericota yapamanta hatarichirqanku” 1863 watapi.
The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).
Kimsaq angelpa kuyukuynin puriyninqa Laodicea llaqtapi runakunahina, tikrakuyta necesitashaqkuna kaspa qallariq, ichaqa qhipamanqa Jericopa qhipa puchukayninpi, chay qhipa p’unchawkunapa Jericonta, cheqaqtapuni chay puchukachiypi partisipanqaku.
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
“Qespichiqqa manam hamurqachu patriarkakunaq, profetakunaq rimarisqankuta chinkachinampaq; pay kikinmi kay representaq runakunawan rimarirqan. Diospa siminpi llapa cheqaqkunaqa Paymantam hamun. Ichaqa kay ancha chanin quri rumikunaqa llulla churakuyninkunapim churakusqa karqan. Chaniyoq k’anchayninkuqa pantasqaman yanapananpaqmi ruwasqa karqan. Diosqa munarqan pantasqa churakuyninkumanta horqosqa kananpaq, hinallataq cheqaq kaypa marco nisqampi kutichisqa kananpaq. Kay llamk’ayqa sapallanmi huk divino maki atirqan ruwananta. Pantasqawan tinkusqanraykum cheqaq kayqa Diospa, runapaqpas awqampa causanta yanapaykarqan. Cristom hamurqan maypichus Diosman hatunchayta apamunman chayman churaykuyta, hinallataq runakunaq qespikuyninta ruwanampaq.” The Desire of Ages, 287.