The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.
1798 watapi, Ulai mayu rikch’ayninpa musquynin kichasqa kasqanmantam yachayqa yapakusqa; chayqa huk pruebay ruranata paqarichirqan, hinaspam 1844 watapi Ch’isi Chawpipi Qapariy kuyuywan tukukuyninman chayarqan. Qhepa p’unchaykunapa Ch’isi Chawpipi Qapariynin, kunan kichakusqaña kashan chayqa, chay willakuywanmi rikuchisqa karqan, hinaspam chay willakuypa kikin pruebay cheqaq-kunata hap’in; imaraykuchus kunan kichakusqaña kashan chay Ch’isi Chawpipi Qapariy willakuyqa, Millerpa jawirninkunapa kutichisqanmi.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“1841, ‘42, ‘43, hinaspa ‘44 watakunapi chaskisqanchik cheqaqkunaqa kunanmi yachakuspa willakuytaqa kanan. Ñawpaq, iskay ñiqin, hinaspa kimsa ñiqin angelkunapa willakuyninkunaqa qhipa p’unchaykunapim sinchi kunkawan willakusqa kanqaku. Chaykunaqa kuskan sonqowan qatipaywanmi hinaspa Espíritu-pa atipayninwanmi qopasqa kanqaku.” Manuscript Releases, volumen 15, 371.
The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.
Kay pachaqa Chawpi Tuta Qapariynin profetap willakuyninpa hatun yuyayninqa kinsa kaq ay ayllupi Islampa ruwayninmi. Islampa kinsa aykunaqa llapallanmi Habacucpa iskay tablankunapi rikuchisqa kanku. Qhepa p’unchaykunapa Chawpi Tuta Qapariy willakuyqa 18 julio 2020 p’unchawpi llaquikuymanta qallarirqan kichasqa kayta, chay pacha qhepa p’unchaykunapa suyasqa tiempo chayamuchkaptin. Hinallataq imaynachus Millerita historiapi Chawpi Tuta Qapariy willakuyqa karqan, chayhinataq qhepa p’unchaykunapa willakuyninqa pisipisilla wiñachisqa purin Exeter camp meeting nisqaman chayanankama. Chay puntupiqa vírgenes nisqakunaqa aceiteyuq kanku, utaq manam kanchu.
Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.
Isaías qhayariyninta ñak’ariymanmi churarin Jerusalén llaqtapi runakunata kamachiq asipayasqa qharikunapaq; chaymi reqsichin, rikuyqa Efraínpa machasqa runakunapaq hinam tukusqa huk siellasqa libropi hina. Isaíaspa pasajenpi, huk satanás nisqa unanchata Diosman yupaychasqa unanchaman tikray llamk’ay, imaynachus Adventismopa historiankupi ruwasqa karqan, alfareropa ñiqi allpa hina qhawasqa kanan. Chay llamk’ayqa karqan “sapa p’unchay” nisqapa sut’inchayninta sayachiy, Cristopa unanchan kasqanta hina, mayqinchus Satanaspa unanchan. Daniel “tamid” simita paganismpa unanchanpaq hina applikaspaqa, chay simita akllarqan unanchaypaq munayninrayku, imaraykuchus chay simi “continual” ninmi.
There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.
Kinsa atiykunaqmi kachkan kay pachata Armagedónman pushaq, chay kinsa atiykunamanta ñawpaq kaqmi dragón (paganismo). Dragónqa hanaq pachapi Diospa contranpi maqananta qallarisqa. Dragónqa chay maqanataqa apasqallanmantaqmi waranqa watayuq milenio tukukuyninkama, chaypi tukuyta tukusqa kananpaq.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.
Hinaspan waranqa watakuna tukukuptinmi, Satanásqa carcelninmanta cacharichisqa kanqa; hinaspan lloqsispa kay pachapa tawa k’uchunkunapi kaq nacionkunata, Gogtawan Magogtawan, pantachinqa maqanakuyman huñunankupaq; paykunapa yupayninqa lamar qocha patapi aqu hina kanqa. Hinaspan kay pachapa ancha pampanman wicharispanku, santospa campamentonta muyurqanku, munasqa llaqtatapas; chaymantataq Diosmanta hanaq pachamanta nina uraykamuspa paykunata mikhurparin. Hinaspan paykunata pantachiq supayqa ninawan azufrewan qochaman wikch’usqa karqa, maypichus bestiapas llulla profetapas kanku; chaypitaq tutantin p’unchantin wiñaypaq wiñaykama ñak’arichisqa kanqaku. Apocalipsis 20:7–10.
The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.
Uywa (papakuna kamachiy) kimsa atiyniyuqkunamanta iskayñiqinmi, kay pachata Armagedónman pusak; llulla profetapas (Estados Unidos) chay kimsa atiyniyuqkunamanta kimsayñiqinmi. Iskayninpas cruzpa willakuynin qhepata historiapi rikhurirqanku, iskayninpas Cristoqa Iskay Kutimpi hamuqtin chinkachisqa kanku.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Hinaspanqa karqa uywata animalqa, paywan kuska llulla profetapas, paypa ñawpaqenpi milagrokunata ruwaspa, chaykunawan pantachirqan uywapa señalta chaskiqkunata, hinaspa paypa rikchayninta yupaychaqkunatapas. Iskaynin kawsayllaraq wikch’uykusqa karqaku nina quchaman, asufrewan rawraqman. Apocalipsis 19:20.
When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.
Danielqa hebreo simi “continual” nisqata paganismoq (Satanáspa) unanchaqnin hina, chay simita akllarqan sut’inanpaqmi Satanás sapa kuti, mana samayniyuqta, Diosta contra maqanakusqanta. Huk iskay atiyniyuqkunaqa Diosta contra maqanakusqankupi sut’ichasqa pacha-kunallapim llamk’anku. Danielpa “tamid” (continual) simita akllakusqanqa yuyaychasqa kasqanraykum, hinallataq chiqap kasqanrayku.
As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:
Imaynatachus Isaiaspa willakuyñin, chaykunapaq ay ay nisqa, pikunaman Señorqa sinchi puñuypa espiritunta jich’arqon, ñawinkutapas wichqarqon, qatiykachkan iskay chunka pusaqniyuq kapitulomanta iskay chunka kimsayuq kapitulumankama; chaypi qillqarin:
Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.
Kunan riy, paykunapa ñawpaqenpi qillqay huk tablapi, huk librupipis churay; hamuq p’unchaykunapaq wiñaypaq wiñaykama kananpaq: kayqa huk hatariq llaqtam, llullaq wawakunam, Señorpa ley-ninta mana uyariyta munaq wawakunam: rikkuqkunataq nin, “Ama rikuychikchu”; profetakunatataq nin, “Ama allin kaqkunata noqaykuman willariychikchu; llamp’u kaqkunallata rimariykuwaychik, sallqayachiq kaqkunata willariychik: ñanta saqiychik, ñanmantataq muyuriychik, Israelpa Santo-ninta ñawpaqniykumanta chinkachiychik,” nispa. Chayrayku kaysina nin Israelpa Santo-nin: kay simita cheqnikuspaykichik, ñak’ariywan millay muyu-simiwan atinispa, chaypi samakuspaykichikrayku: chaymi kay huchaykichik qankunapaq kanqa urmaytaña munaq llikim hina, hatun perqapi punkhuykuspa wiñaq, pakiynintaq usqhaylla, huk ratullapi hamunqa. Paytaq pakanqa mitaq rurajpa ayan pakiq hina, ch’uqchusqa p’akikusqata; mana kuyapayaspam pakanqa: chay p’akikuypiqa manam tarikunqachu huk ch’illkallapas ninata q’upimanta oqarinapaq, nitaq yaku ukhumantapas oqarinapaq. Señor Dios, Israelpa Santo-nin, kaysina ninmi: kutirikuspaykichikpi samakuspaykichikpi qispichisqa kankichikman; ch’in kawsaypi, atiyman hap’ikuspaykichikpi kallpaykichik kanman: ichaqa mana munarqankichikchu. Isaías 30:8–15.
The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.
Qillqasqa “tabla” nisqaqa Habacuc qelqap iskay kaq capítulo-pi “tablas” nisqakunami; chaykunataqa wakichisqaku karqan, ñawirisqankukunaqa “phawayta” atispa willakuyta mast’arichinankupaq. “Tabla”manta “nota” rurasqa “libro” nisqaqa Habacuc-mi. Habacuc “libro”manta “tabla” nisqaqa huk pruebanapaq ruwana llank’aytam rikuchin, chaypiqa rikurichin “huk hatarikuq llaqtata, llulla wawakunata, Señorpa ley-ninta mana uyariyta munaspa kashaq wawakunata.” “Uyariyta” mana munasqa “hatarikuq llaqta” nisqaqa, Jeremías qelqapi waqaychaqpa corneta waqyasqan t’oqyayta mana uyariyta munasqakunami.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Chaymantaq noqa, qankunapa patanman qhawaqkunata churani, nispay: Uyarispa qhapariq pututupa waqayninta. Ichataq paykuna nirqanku: Mana uyarisunchu. Jeremías 6:17.
The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.
Hatunchakunqa kaykuna Isaíaspa historiampipas, hinallataq Cristopa historiampipas, mana uyariyta munasqankumanta.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Hinaspan nispa: Riy, kay llaqtataq runankunaman niy: Uyariychik cheqaqtapuni, ichaqa ama entiendeychikchu; qhawaychik cheqaqtapuni, ichaqa ama reqsiychikchu. Kay llaqtapa sonqonta wirayachiy, rinrintataq llasayachiy, ñawinkunatataq wichq’ay; ama hinaqa ñawinkunawan qhawananpaq, rinrinkunawan uyarinanpaq, sonqonwan entiendeynanpaq, kutirikunanpaq, hinaspa hampisqa kananpaq. Isaías 6:9, 10.
Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.
Isaías qillqasqan upa rinrilluq hatun contradecqenkunaqa “uyarinku”, ichaqa mana “uyarinkuchu”, hinallataq mana “uyariyta” munasqankum qhawachin paykunaqa “mana entiendenkuchu” nisqanta. Danielpa millay runankunam, Mateo qillqapi mana yuyayniyuq chunka sipaskunawan kuska, mana entiendenkuchu yachaypa yapakusqanta, chay “mesa”pi rikuchisqa, Habacucpa “libro”pi qillqasqa kasqanta. Sichus Isaías qillqasqan upa rinrilluq contradecqenkuna uyarinkuman karqan, kutirichisqa hinallataq hampisqa kayta atinman karqan; ichaqa sonqonku wirayasqañam, chayrayku mana atinkuchu Chisi Chawpi Waqyaypa willakuyninta entiendiyman. Jesusqa upa rinrilluq contradecqenkunamanta iskay kaq testigotam qorqan.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
Hinaspanakunakachá, payta nirqanku: “Imaraykutaq paykunaman rimanki tinkuchiykunawan?” Paytaq kutichispa nirqan: “Qankunamanqa qusqam kashan hanaq pacha qhapaq suyupa pakasqa imakunata yachanaykichikpaq; paykunamanqa manam qusqachu. Pipas kapuqniyuqmanqa aswanmi qusqa kanqa, hinapin achkayaypi kapunqa; ichaqa pipas mana kapuqniyuqmantataq, paymantaqa qechusqa kanqa chay kapusqallanpas. Chayraykun paykunamanqa tinkuchiykunawan rimani: rikuspapas manam rikunkuchu; uyarispapas manam uyarinkuchu, nitaj unanchankuchu. Paykunapiqa hunt’akun Esaiaspa willakusqan, nispa: ‘Uyarispaqa uyaringkichikmi, ichaqa manam unanchankichikchu; rikuspataq rikungkichikmi, ichaqa manam reparangkichikchu. Kay llaqtapa sonqonmi rumi sonqo hina tukusqa, rinrinkunapas sasa uyariqmi, ñawinkunatapas wichqarakunku; ama mayqen p’unchawpas ñawinkuwan rikunankupaq, rinrinkunawan uyarinankupaq, sonqonkuwan unanchanankupaq, kutirikunankupaq, noqataq hampinaypaq.’ Ichaqa kusisqas kachun qankunapa ñawiykichik, imaraykuchus rikun; hinallataq rinriykichikpas, imaraykuchus uyarin. Cheqaqtapunin niykichik: achka willakuqkuna, chanin runakunapas munarqanku qankuna rikushasqaykichikta rikuyta, ichaqa manam rikurqankuchu; qankuna uyarisqaykichikta uyariytapas munarqanku, ichaqa manam uyarisqankuchu.” Mateo 13:10–17.
The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.
Yachaqkunaqa yachanku parábolakunaq pakasqa yachayninta, mayqinchá chiqa kasqanta sutinchasqa kachkan siq’i patanpi siq’i hina. Yachaqkunaqa kusisqas kanku, imaraykuchus rikunku, uyariykunku ima; hinaspa yachaqkuna hinallataq kusisqasqa iskayninku Daniel qillqap chunka iskayniyuq capítulo nisqapim sutinchasqa kanku. “Yachaqkuna” nisqaqa chaykuna kanku yachaqkuna (sonqonkupi) yachay yapakuyta, mayqinchá “misa” nisqawan sutinchasqa kachkan Habacuc qillqapi sutichasqa “libro” ukhupi; “kusisqas” nisqaqa suyaqkuna kanku.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.
Hinaspanmi: “Riy, Daniel; kay simikunaqa wichqasqa, sellosqa kachkan pacha tukukuynin kama. Achka runakunan qespichisqa kanqaku, yuracchasqa kanqaku, hinaspa pruebasqa kanqaku; ichaqa mana allin runakunaqa mana allinta ruwaspa purinqaku; mana mayqen mana allin runapas entiendenqachu; ichaqa yachaqkunaqa entiendenqaku. Sapa punchaw haywarikusqa sacrificio qichusqa kasqanmantapacha, hinaspa ch’inyayta rurachiq millay abominación sayachisqa kasqanmantapacha, waranqa iskay pachak qanchis chunka pusaqniyuq punchawkuna kanqa. Kusisqa kachun mayqan suyaq, hinaspa waranqa kimsa pachak pichqa chunka pichqayuq punchawkuna kama chayaq.” Daniel 12:9–13.
The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.
Miller qatiqkunaqa allinta hamut’arqanku chunka kimsa pachak kinsa chunka phisqayoq p’unchaykunaqa qallarin paganismomanta (“sapa p’unchay kaq”), watapi 508 “qichusqa” kaptin. Saminchayqa prometisqa karqa 1843 watapi suyaqkunapaq. Chay pasajepi “hamun” nisqa simiqa “llank’aykun” manam, aswan “tupan” ninmi. 1843 wataqa 1844 watata “tupaykurqa” tukukuyninpi. 1843 wata tukukuptinmi Habacucpa “suyakuy pacha” chayarqamurqa, hinaspa huk saminchay willasqa karqa chay “libropi” kamachisqa hina suyaqkunaman, mayqen libroqa chay “tablaskunata” qhawachirqan. Habacucpa “libron” kamachirqanmi chay rikuyta suyanankupaq.
Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.
Danielqa reqsisqan 1798 watapa historianta (tukukuypa pacha), maypichus paypa libron kichasqa karqa, chaymantataq huk kimsa patayuq pruebaykuq rurana paqarimurqa (pichasqa, yurayaqchasqa, hinaspa pruybasqa). Chay rurana tukukuyninman chayarqa qanchis truenuykunapa pakasqa historianta rikuchisqanpi. Chay pakasqa historiaqa kinsa cheqaq kaypa señalkunanmi, ñawpaq llakikuywan, Chawpi Tuta Qapariypa willakuyninwan, hinaspa hatun llakikuywan sut’ichasqa. Ñawpaq llakikuyman chaymuy bendiciónqa huk kimsa patayuq pruebaykuq ruranata reqsichin, 1798 watapa historianta tukukuyninmanta 1844 watakama.
The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.
1798 watamanta, 1844 watapi hatun llakikuy kama, 1989 watapa historianta rikch’achin, utqaylla hamuq domingo kamachikuy kama. Ñawpaq hatun llakikuypi rikuy qallarispan tardakuyta qallarisqa chay rikuyta suyakuqkunapaq huk saminchay karqon nisqa. Daniel chunka iskayniyuqpi “yachaqkuna” nisqakunaqa chay “kusisqa” nisqakunan, hinaspa “suyakuqkuna” nisqakunan. Millay runakunaqa sonqonkupi mana “uyariq”kuna, hinaspa mana “rikuq”kuna kasqankum. Millerita kuyuriypa llapa experiencianta Danielpa tawa versiculonkuna ukllapi huñun, chay versiculokunataq pachallataq pachallataq huk pachapi waranqa tawa chunka tawayuq waranqa t’aqasqakunapa sellasqa historiantapas representan.
The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”
Chay tawa versopi rikuchisqa sagrado historiqa saynakama tiyasqa kachkan Habacucpa tablankunapi rikuchisqa yachaypa yapakuyninta allinta entiendenapaq, hinallataq Jesús sut’ita nisqan yachaypa yapakuyninta, payqa yachachirqan línea hawan línea nisqa metodologíawan. Payqa huk parábolamanta huk parábolakama qawarichirqan, profecíapa pakasqa misterioyta “yachaqkunaman” sut’ichanapaq. Daniel chunka iskayniyuqpi “mana allin runakunaqa” mana entiendenchu, hinaspa 2 Tesalonicenses, capítulo iskaypi, paykunapa mana entiendeyninqa cheqaq kayta cheqnisqankuwanmi rikuchisqa, chaymi hatun pantayman apay. Pablo qelqasqan cartapi mana allin runakuna mana munasqan cheqaq kayqa karqan “sapa p’unchay rurasqa serviciota,” hinaspa Danielpa tawa versonkunapi, sut’i profecía cheqaq kayqa hinallataq “sapa p’unchay rurasqa serviciom” nisqami.
Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.
Jesúsqa disipulonkuna-man nirqan kusisqa kasqankuta, chayta ruwaspataq payqa Isaiaspi kaqkuna-man contrastaspa rimasharqan, qhawariyta uyariytawan mana munaspa, kutirikunankupaq. Daniel chunka iskayniyuqpi kusisqa kaqkunaqa suyaqkuna kanku. Daniel chunka iskayniyuq qaptaqpi tawa versículokuna, hinallataq chay versículokunaq hunt’asqan Milleritaq runakunaq historiankupi, hinallataq Isaiaspi kaq mana uyarinayuq mana qhawarinayuq huk clasewan contrastesqan, hinallataq Cristoq iskay clasekunata kikillanrak t’aqasqanpas, llapallanku ñawpaqman señalanku pakasqa historiata qanchis truenokunaq, chaymanta chaykamuq 18 julio 2020 p’unchawpi. Milleritaq historiankupi qhipa prueba ruranakuy, ñawpaq kaq llakisqa pantaymanta qallarisqa, kunanqa yapamanta kutichisqa kachkan. Wakinkuna qhawarinqaku, wakinkunataq mana qhawariyta munanqaku.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“1840–1844 watakunapi qusqakamuq llapa willakuykunaqa kunanqa kallpawanmi rimasqa kanan, achka runakuna sarunchasqankuta chinkachisqankurayku. Chay willakuykunaqa llapa iglesiakunamanmi chayanan.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Cristo dijo: ‘Bienaventurados vuestros ojos, porque ven; y vuestros oídos, porque oyen. Porque de cierto os digo, que muchos profetas y justos desearon ver aquellas cosas que vosotros veis, y no las vieron; y oír aquellas cosas que vosotros oís, y no las oyeron’ [Mateo 13:16, 17]. Bienaventurados los ojos que vieron las cosas que fueron vistas en 1843 y 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Willakuyqa qusqam karqan. Chaymantapas mana unaychasqachu kanan chay willakuyta yapamanta willakuypi, imaraykuchus pacha señalkuna hunt’akuchkanku; tukukuq llamk’ayqa ruwasqa kanan. Hatun llamk’ayqa pisilla pachapi ruwasqa kanqa. Diospa kamachisqanman hina huk willakuy utqaymanta qusqa kanqa, chaymi sinchi qayakuyman wiñanqa. Chaypacham Danielqa suertinpi sayanqa, testimoniunta qonanpaq.” Manuscript Releases, volumen 21, 437.
William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.
William Millerqa angelkuna pusasqanmi karqa entiendenanpaq “sapa punchawpa”, Roma paganakunapa unanchaqnin kasqanta. Hermana Whiteqa chiqanmanta takyachirqan payqa allinta entiendesqanta chaypi. Chay entiendesqa, “tablaskuna” patapi rikuchisqa, Habacucpa “libron” nisqapi nirqasqankunaman hina, “hamuq pachapaq” kasqanmi. Chay “libro” kichasqa kayninmi “huk mana kasukuq, llulla wawakunata” rikuchin. “Wawakuna”qa qhipa miraypaq unanchaqmi, chayrayku Isaiaspa pasaje nisqapi “hamuq pacha”qa sut’inchasqa kashan tapuy juiciopa qhipa p’unchayninkunapaq.
Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.
Isaías nin: “llulla wawakuna”qa “qillqasqa”pi nisqa “mesa”pi rikuchisqa willakuy proféticata qhispichinqaku, imaraykuchus ninku: “qhawariqkunaman, ama qhawariychu; profetakunamanpas, ama chiqap kaqkunata willawaykuchu; llamp’u kaqkunata rimapayawayku, engañokunata profetizayawayku” nispa. 1863 watapi Laodicea Adventismoqa llulla wawakunapa mañakusqanta hunt’aspa astawan wiñaq ruwayta qallarin. Chay ruwayqa Isaíaspa nisqanman hina Millerita cimientokunapa ñawpaq ñankunata saqespa rikuchisqa kashan, imaraykuchus paykuna nirqanku: “ñanmanta lluqsiychis, ñanmanta wikch’uychis, Israelpa Santo Ninta ñawpaqninchikmanta chinkachiychis” nispa. Ñanqa, mayqanmi ñan kashan, chayqa Jeremiaspa ñawpaq ñankunanmi.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.
Kaymi ninmi Señorqa: Ñankunapi sayariychik, qhawariychik, tapukuychik ñawpaq ñankunamanta, maypichus allin ñan kashan, chaypi puriychik; chay hinataq tarinkichik samayta almaikichikpaq. Ichataq paykunaq nirqanku: Manam chaypi purisunchikchu. Jeremías 6:16.
The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.
“Wullku wawakuna” nisqakunapa Jeremiaspa “ñawpa ñankunata” mana chaskisqankuqa, Chawpi Tuta Qapariypa willakuyninta mana chaskiymi; chaypi “samay” tarikusqa kananpaqmi, chaymi Isaiaspi paykuna mana uyariyta munasqanku “samaypas musyachikuypas”, hinaspapas qhepa para willakuypa musyachikuyninmi. Chay willakuyqa Chawpi Tuta Qapariypa willakuyninmi, mayqinchus Milleritakunapa historiankupi rikuchisqa, hinaspa “tablaskuna” patapi sut’inchasqa, chaykunaqa huk “libro” ukhupi qillqasqa kasqankuta rikuchin. Wullku wawakuna Chawpi Tuta Qapariypa willakuyninta mana chaskisqankuqa, paykunapa munayninwanmi rikuchisqa: “Israelpa Santo Ninta ñawpaqnkumanta chinkachiy” nispa. Ellen Whitepa ñawpaq rikuyñin, mayqintachus Alpha y Omega chiqapta tukukuyninta rikuchinapaq llamk’achinqaku, chanin runakunapa ñanninta reqsichin, qallariyninpi k’anchayta señalaspa, hinaspa pichus “yachaqkunata” ñanpa tukukuyninkama pusan, chayta sut’inchan.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Paykunapa qhipankupi ñan qallariyninpi huk k’anchariq lliphipiq kawsarichisqa karqan, chaymanta huk angel niwarqan chayqa ‘chawpi tuta qayakuy’ kasqanta. Kay k’anchayqa llapan ñantaq patapi lliphipirqan, chaynapi chakinkunapaq achkiyta qowarqan mana mitk’anankupaq.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Sichus ñawinkuta Jesuspi allinta churaspanku, paymi ñawpaqninpi kaspa, llaqtaman pusasqanku, hinaptinqa allin waqaychasqa karqanku. Ichaqa chaymanta hukkunan sayk’uspa, nirqanku llaqtaga ancha karupi kashasqanta, hinaspa ñawpaqtaña yaykusqankuman hina suyashaq kashasqankuta. Chaypim Jesus kallpanchanman karqa hatun yupaychasqa paña makinta hoqariykuspa, hinaspa makinmanta huk k’anchay lluqsirqan, chay k’anchayqa advent bandamanta hawapi wayllurqan, paykunaqtaq ‘¡Aleluya!’ nispa qapariqanku. Wakinkunaqa mana yuyayniyuq hinalla qhipankupi kashaq k’anchayta ñiqirqanku, hinaspa nirqanku mana Dioschu chayta paykunata chayhina karukama pusamurqan. Qhipankupi kaq k’anchayqa wañusqa hina chinkarqan, chakinkutataq hunt’asqa tutayaypi saqerqan, hinaspa mitk’aspa señalesninta, Jesustawan mana rikuyta atirqankuchu, chay ñanmanta urayman wichuqkuspataq tutayaq, millay pacha uraypi kaqman urmaykuchirqanku.” Christian Experience and Teachings of Ellen G. White, 57.
It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.
Qallariypi, tuta chawpipi waqyasqapa k’anchayninmi karqa; tukukuypipas chayllataqmi karqa. Payqa Jesúsmi karqa (Israelpa Santoqnin), paytaqmi paykunapa ñawpaqnkumanta chinkachiyta munarqaku. Jesúspa hatun k’anchayniyoq paña makimanta lloqsimuq k’anchayqa, tuta chawpipi waqyasqapa k’anchayninmi karqa, “tablaskuna” patapi rikuchisqa hina, “libro”pi qillqasqa kasqanman hina. “Llullakuq wawakuna” Cristopa tuta chawpipi waqyasqanmanta willakuyninta, hinallataq purinankupaq ñanta, mana chaskisqankurayku, ñanmanta urmaspa Diospa taripayninta apamurqaku. “Hanaq perqa” utqaylla p’akikusqa nisqaqa, iglesiawan estadowan t’aqasqa kaypa “perqanmi”; chay perqataq utqay hamuq domingo leywan thuñichisqa kanqa. Chay taripayqa “utqaylla, huk ratullapi” hamun, hinaspa “mankha rurana runapa aqha vasun p’akikuspa ch’iqichisqa hina” kanqa. Chayqa chay taripaymi, supaypa “sapa p’unchay” nisqa unanchanta uman uraman muyuchispa, Cristopa unanchan kasqanta riqsichiywan tupaq.
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
Cheqaqmi qankunapa tukuy imakunata tikraynikichikqa manka rurajpa llinphin hina yupasqa kanqa: imaraykutaq rurakusqa imaqa rurajninmanta ninman, “Payqa manam noqata ruwarqanchu”? utaq wakichisqa kaqmi wakichiqninmanta ninman, “Payqa manam yachayniyuqchu”? Isaías 29:16.
The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”
“Qhipa p’unchawkunapi” nisqaqa profetapa cheqaq yachayninmi, Daniel chunka iskayniyuqpi tawa versículokunata huñunaykuchkan, chaykunam mana allinkunaqwan yachaqkunaq t’aqayninta reqsichin. “Qhipa p’unchawkunapi” nisqaqa chay cheqaq yachaymi, 2 Tesalonicensespi sinch’i pantayman chaskisqakunaq cheqnisqan. “Qhipa p’unchawkunapi” nisqaqa “llulla wawakunaq” munayninta rikuchin, Israelpa Santoqninta ñanninkumanta lluqsichiyta munasqankuta. Hinaspata castigonku rikuchisqa kachkan alfareropa rurananta p’akiywan; puchuqnintaq q’apaqchaq virgenkunapa chinkasqa kasqankuta rikuchiq ejemplom, imaraykuchus chay p’akisqa alfareropa rurananpa p’akisqa, puchuq pedazokunawanqa, “mana tarisqachu kanqa” “ninata q’osñimanta apananpaq huk pedazo, utaq p’ujyumanta yaku oqarinanpaq.”
Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.
“nina” hinallataq “yaku”pas Espíritu Santo-pa unanchaqninmi kanku, chunka sipaspa rimaypi aceite hina. Chawpi tuta qayay utqayllata, huk ratollapi hamuqtin, imaynan Exeter camp meeting nisqapi agosto killapi 1844 watapi karqan hinata, mana atinqachu “llulla wawakunaqa” ima aceitellatapas (yakuta utaq ninata) tariyta. Paykunaqa ñawpaq ñak’ariy qhipaman “kutimuy” nisqaman waqyasqa karqanku, Jeremías hina, ichaqa mana munarqankuchu.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? 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. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Simi rimaykikuna tarisqa karqan, hinaspan mikhurqani; simi rimaykiqa sonqoypaq kusikuywan anchata kusikuynin karqan; sutiykiwan sutichasqa kani, ay Apu, llapa atiniyuq Dios. Manam asipayakuqkunapa huñunakuyninkupi tiyaraqchu, nitaq kusikurqanichu; sapallaymi tiyaraq kani makiykirayku, imaraykuchus phiñakuyniyoqta hunt’awarqunki. ¿Imaraykutaq nanaynīyqa wiñaypaq, ch’akiyñīytaq mana hampiy atisqa, hampichikuyta mana munasqa? ¿Llapanpichu ñoqarayku llulla hina kanqanki, chinkaq unu hina? Chayraykun Apu kaynata nin: Sichus kutirimunkiqa, chayqa kutichisqayki, ñawpaqniypi sayanqanki; hinaspa allin chaninniyuqta mana allinmanta t’aqanki chayqa, simiy hina kanqanki. Paykuna qamman kutirimuchunku; qamqa ama paykunaman kutiriychu. Kay llaqtapaqmi qanta rurasaq muyurisqa anta pirqa hina; paykuna qawanakusunkim, ichaqa manam atipanqakichu; ñoqaqa qanwanmi kashani qispichisunaypaq, librasunaypaqpas, nispa Apu. Ñoqam qispichisqayki millay runakunapa makinkumanta, manchay runakunapa makinkumantapas rantispa orqosqayki. Jeremías 15:16–21.
Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.
Jeremíasqa rikuchin ñawpaq llakikuy qhipaman kutimuraqkunata. Paykunaqa yaykunku “chanin kaqta mana allin kaqmanta” t’aqay ruwanakuyman, Señorpa ñawpaqenpi “sayarinankupaq” hinaspa Señorpa “simin” hina kanankupaq. Paykunaqa Danielwan rikuchisqakuna kanku isqon kaq kapitulumpi, ch’iqchisqa kasqankuta entiendespa, chaymantaq Leviticus ishkay chunka suqta kaq mañakuyta mañakusqankupi. Paykunaqa Daniel, Jeremías, Habacucpa ricchakuqkuna hina rikuchisqakuna kanku, “llulla wawakunaman” tupachisqa. “Llulla wawakuna” nisqakunatapas “Israelpa Santo” waqyarqan, pay niqtin: “kutimuspaykichis hinaspa samakuspaykichis qispichisqa kankichis; upallaypi hinaspa confiaypi kallpaykichis kanqa: ichaqa mana munarqankichischu”.
Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.
Millerpa alhajakunanqa Habacucpa tablankunapi rikuchisqa chiqaq kaykuna kanku; chay tablankunaqa Chawpi Tutan Willakuyninpa pruebanta rikuchinku, chaymanta iskay laya yupaychakkunata ruraspa. Chay alhajakunakuna contra rikurichisqa hatarikuypa unanchaqa “sapa punchaw” nisqami. Millerqa “sapa punchaw” nisqanta allinta entienderqa, ichaqa entiendenqa kawsasqan historiapa tupuyninwanmi k’iskisqa karqa, chaymi paypa yachasqan alhajakunakuna, wasinpa chawpinpi mesa pataman churayta yachasqa kasqan, kunanqa chunka kuti aswan qanchariywan lliphipinku, imaynatachus Miller qallariypi mesanman churashqan p’unchaykunapi kasqanmanta. Kunanqa aswan hatun cajón ukhupin kanku, imaraykuchus chay cajónqa kunanqa manaña Bibliallatachu rikuchin, imaynatachus Millerpa p’unchayninpi karqa, aswanpas kunanqa iskaynintam rikuchin: Bibliatawan Profeciapa Espirituntawan.
It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.
Kay ishkay testigokunami qhepaman p’unchaykunapi pruebapaq k’anchayta paqarichinku, chaymanta kay ishkay testigokunami qhepaman p’unchaykunapi hatun maqanakuy pampaman tukunku. Millerqa chay maqanakuyta rikarqan, imaraykuchus musquyninpi ataudninta (Biblia-ta) apakuspanku, llik’irqanku. Juanqa, qhepaman p’unchaykunapi “yachaqkunata” sut’inchaspa, “Diospa siminrayku, Jesucristoq testimonninrayku ima, Patmos nisqa isla-pi kasharqan.” Juanqa qatiykacharqa iskayninmanta yachasqanta creenrayku: Bibliaq willakuyninmanta hinallataq Ellen Whitepa qillqasqankunamantapas.
We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.
Qatiq qillqapiqa qhipapi, 1798 watapi kichasqa Ulai Mayu rikuchisqanwan sut’inchasqa cheqaqkunata yuyaymanasqaykuta qatipasaqku.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Manam ima ñawpaq p’unchaykunamanta manam imatapas manchakunanchu kanchu, Señor imayna pusawarqanchista, hinaspa paypa yachachisqan ñawpaq willakuykuna kawsayninchispi qonqarusqanchisraykullam.” Life Sketches, 196.