We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
Yachachisqa karqanchikmi: “Diosqa William Millerpa yuyayninta profecíakunaman pusarqan, hinaspan Apocalipsis qillqapi hatun k’anchayta payman qorqan.” Millerqa hark’asqa karqan, maypi wiñachisqa hinaspa hatarichisqa karqan chay historiarayanrayku, Apocalipsispa chunka iskayniyuq, chunka kimsayuq, chunka suqtayuq, chunka qanchisniyuq, chunka pusaqniyuq kapítulukunapi tarikusqa “hatun k’anchayta” unanchayta mana atinanpaq; chay kapítulukunam proféticamente qhawaq qhapaq suyukunapa rurayninta reqsisqa karqan, payqa historiapi sayasqan qhawariyninmanta mana rikuy atisqanrayku.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
K'anchayta Miller-man qorqanmi Apocalipsis qillqapiqa Iglesiakunamanta, Sellokunamanta, Trompetakunamantawan karqa; chaymanta qhipa kimsa Trompetakuna, “kimsa Ay” nisqakuna hina reqsisqa, Habacucpa iskay tablanpi rikuchisqa kanku. “Hatun k'anchay,” Miller-man Apocalipsis qillqapi qosqa, Bibliapa profeciankunapi Islampa ruyninmanta riman. Ichaqa chay “hatun k'anchay”pas pisi tupusqa karqa paypa historiapi kasqanrayku.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Asiapi qanchis iglesiakunaqa Cristopa iglesianpa historiannim, qanchis rikch’ayninkunapi, llapan muyuriykunapi hinaspa kutiriykunapi, llapan allin kayninpi hinaspa ñak’ariyninpi, apostolkunaq p’unchayninkumanta pacha kay pachaq tukukuyninkama. Qanchis sellokunaqa kay pachapi atiykunap hinaspa reykunap iglesiapa hawanpi rurasqankumanta historiannim, chay pachallapitaq Diospa runankunata waqaychasqanmanta. Qanchis trompetakunaqa kay pachaman, icha Romanokunaq qhapaq suyunman, qanchis sapaq hinaspa llasaq taripaykuna kachamusqanmanta historiannim. Hinaspa qanchis copakunaqa Papa Roma hawanman kachamusqa qanchis qhipa muchuykunam. Kaykunawan kuskapiqa achka huk ruwaykuna kanku, mayukuna tantanakuspa hatun mayuman hayk’uq hina awaykusqa, profeciapa hatun mayunta hunt’aspa, tukuyta wiñay kaypa mama quchaman chayanankama.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Kayqa, ñuqapaq, Juanpa profecíanpa kamachikuyninmi Apocalipsis librupi. Hinaspa pichus kay librota entiendenayta munan, chayqa Diospa siminpa wakin rakukunamanta allin, hunt’asqa yachayniyuq kanan. Kay profecíapi apasqa rikch’achiykuna, metáforakuna ima, manam llapanchu kikinpi sut’inchasqa kachkan; astawanqa wakin profetakunapi mask’asqa kanan, hinaspa Escrituraspa wakin pasajesninkunapi sut’inchasqa kanan. Chayrayku rikurinmi Diosqa llapanpa yachayninta munasqanta, mayqin partemantapas sut’i yachayta tarinapaq.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Qhawariychis, Millerqa qanchis qhipa unquykunata yacharqan papal Romapa contranpi qanchis taripaykuna hina. Payqa mana atirqanchu unanchayta papal Romaman wañuywan waqllikuq k’iri qusqasqa kasqanta, chayqa hampisqa kananpaq karqa. Qanchis trompetakunatapas reqsirqan “pachapa, utaq Romanokunaq qhapaq suyuman, qanchis sapallan, llasay taripaykuna apachisqakunapa willakuynin” hina, ichaqa mana atirqanchu reqsiyta pagano Romapa qhapaq suyunmanta papal Romapa qhapaq suyunman chiqaq t’aqay kasqanta. Chayrayku, paypa atiynin rikuyta ñawpaq tawa trompetakunapa qhipa kinsa trompetakunamanta t’aqayninta pisi kasqa.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Millerqa mana atirqachu Roma contra apamusqa juiciokunata reqsispa, chaykunam Diospa kutichisqan karqan domingo p’unchaw hunt’achiyta kallpachakuqman, imaraykuchus Milleritakunaqa paykunaq historiankupi hinallataq domingo p’unchawpi yupaychasharqanku. Millerqa allintan reqsirqan trompetakunaqa Roma contra juiciokuna kasqanta, ichaqa juiciokuna imarayku apamusqa kasqanku, hinallataq ñawpaq tawa Trompetakunawan qhipa kimsa Trompetakunaq t’aqanasqanqa pisilla karqan, utaq mana kanchu karqan. Chay pisi qhawariywanqa, Islampa kimsa aylliykunaq “joyan” hinallataq churasqa kasharqan Diospa makinwan pusasqa chartakunapi, chayraykutaq ama tikrasqa kananchu.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Yachasqa reqsiy atiyqa saqin huk “yuyaysapa” profecíapa yachaqta reqsinanpaq Diosqa mana sapaqlla Bibliata qillqaq santo runakunata qispichisqa kanmanchu chayta, aswanpas Payqa Kamachiy James Bibliata tikraq runakunapa llamkaynintapas kamachirqan, hinallataq sut’inmi nin iskay sagrado chartakunapa rurakuyninpi chay kikillan hina divino qhawaq kamachiyninta llamk’achisqanta.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
Millerpa “anilluynin”, pichqa, suqta, qanchis Trompetakunamanta (Islammanta), qhepa p’unchaykunapi chunka kuti aswan llipllinqa, imaraykuchus chayqa tukuynin Chawpi Tuta Qapariypa yachayninta reqsichin. Millerista historiapi Chawpi Tuta Qapariypa yachayninpa yachayninqa karqa profetapa pacha-kamaykunapa tukukuynin p’unchawmi, chayrayku qhepa p’unchaykunapi “Chawpi Tuta Qapariy” willakuypas (mayqanmi kinsa kaq Llakikuy, Islammanta willakuy), October 22, 1844 p’unchawwanmi rikch’achisqa karqan. Chay p’unchaw Millerista historiapi rikch’achinña utqaylla hamuq domingo kamachiyta, hinallataq October 22, 1844 p’unchawpas, domingo kamachiypas, chakatawanmi rikch’achisqa karqanku, mayqanmi Cristopa Triumphal Entry nisqanpa tukukuynin karqan.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
Millerpa “joya” nisqan, pichqa, soqta, qanchis trompetakunamanta (Islam), qhepa p’unchaykunapi chunka kuti aswan lliphinqa, imaraykuchus Islamta reqsichin qhepa p’unchaykunapa allinchay kuyukuyninpa yachayninwan hukchasqa kashasqanta, chaymi kinsa kaq Ay ayakuy nisqapa Islamnin. Chayrayku, pachak tawa chunka tawa waranqa runakunapa qhipa allinchay kuyukuyninpa yachaynin hina, ñawpaq kaq sapaq allinchay kuyukuypa yachayninwan unanchasqa karqa, Christopa allinchay kuyukuyninpi “kawsarimuy” nisqapa yachaynin kaptinpas, Milleritakunapa historiankupi “profetapa pacha” nisqapa yachaynin kaptinpas, Davidpa allinchay kuyukuyninpi “Diospa arkan” nisqapa yachaynin kaptinpas, icha Moisespa allinchay kuyukuyninpi “rimanakuy” nisqapa yachaynin kaptinpas.
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Chakraypi cruzpa ruway kasqanpas, 1844 watapi octubre killap 22 p’unchayninpas, utaq allinchaymanta kuyuykunap imaymana yachachisqankunapas, sapa p’unchaychasqa fecha hinallataq sapa temaqa chay pacha miraypaq wañuy-manachu kawsay-manachu nisqa pruebayuq tapuy karqan. Millerpa “anillun” nisqan, Islammanta kimsa Ay nisqakunamanta, kawsay-wañuy pruebayuq tapuymi, chunka sipaskunapa ricch’ayninpi “aceite” nisqawan rikuchisqa hina. Millerpa anillunkuna musquynin qallariyninpi intihina lliphipirqanku, ichaqa musquynin tukukuyninpi “chunka kuti aswan lliphipisqa” karqanku. Millerpa anillunkuna Miller runakunapa historiankupi querosén-hina (mecheropa aceite) karqanku, ichaqa kunan p’unchawqa chay anillunkuna cohetepa combustible-ninmi!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
Miller qatiq runakuna hamurqanku, iskay kaq ¡Ay! nisqapa Islammanta pacha willakuyninta allinta entienderqanku, hinallataq cheqanta ruraspa churaykurqanku; chayqa 1840 watapi, agosto killapa 11 p’unchawninpi hunt’akurqan. Ichaqa kinsa kaq ¡Ay! nisqamanta paykunaq yachayninkuqa—chaymi Qanchis kaq Corneta—manam rikuyta atirqanchu chay kinsa kaq ¡Ay! nisqaqa Bibliaq pacha willakuyninpi soqta kaq qhapaq suyu patapi juiciota hina chayamusqanta; imaraykuchus manam pichqa kaq qhapaq suyutapas rikurqankuchu, aswanqa mana soqta kaq Bibliaq pacha willakuyninpi qhapaq suyutapas. Ichaqa Apocalipsismanta “hatun k’anchay” nisqa, Miller-man qusqa karqan chayqa, qhipa p’unchaykunapa “Chawpi Tuta Qapariy” nisqanpi chunka kuti aswan k’anchariyta tiyan.
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Habacucpa iskay tablankunapi rikuchisqa cheqaqkunaqa, aswantaqa ñawpaq historiapi hunt’asqa cheqaqkunam. Chay siq’ikunaqa Millerpa huñunaypaq pusasqa kasqan pacha qillqasqa willakuykunapi sayarinku, hinaspa tukuy chay pacha qillqasqa willakuykunaqa 1844 watakam tukukapun. Chay pacha qillqasqa willakuykunaqa qhepa p’unchaykunapi aswan k’anchanqaku, imaraykuchus kunan p’unchaykunapipas Millerpa historiapin kasqankuman hina hinallataq chiqap kasqankuta rikunqaku; ichaqa manam qhepa p’unchaykunapaq chiqanmanta ima pacha willakuytapas apamunchu. Chaywanpas, ñawpaqpi imakunatas sut’inchasqankuman hina kutimuy profetiku rikch’akuyninkunata qunku; ichaqa Millerpa wakin ancha chanin quri rumikunawanqa, hamuq p’unchaykunamanta willakuykunaqa chiqanmanta sut’inchasqam kachkan.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Cristopa hanaq p’unchawasi janq’aq wasipi ruraynin, 1844 watapi qallarisqa, chay ruray tukukunankamaqa purinraqmi. Iskay chunka kinsa pachak p’unchaykunamanta willakuy, hinaspa chaywan reqsichisqa pichay ruraypas, “hunt’akuspa kachkanraqmi”, nisqan hina Hermana White Ulai hinaspa Hiddekel mayukunamanta rimashaspa; chayrayku chay willakuyqa kay pachapa tukukuynin p’unchaykunapi hunt’akun.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Diosmanta Daniel chaskisqa k’anchayqa aswanqa kay qhipa p’unchaykunapaqmi qosqa karqa. Ulai mayu patapi, Hiddekel mayu patapipas — Shinar suyupi hatun mayukunapi — rikusqan musqhoykunan kunanqa hunt’akuy rikhurishanña, hinallataq llapa willasqa imaymanakunaqa utqayllam pasakonqa.” Testimonios para los Ministros, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Daniel qanchis kaq, pusaq kaq capitulokunapi rikuchisqa musquykunamanta wakin rak’ukunakuna, iskay tablaskunapi kaqkunaqa, manaraqmi hunt’asqa kanchu, iskayninkupas Cristopa santuariopi llamk’ayninta reqsichinku. Chaywanpas, chay iskay capitulokunapi Bibliaq willakuyninpi kaq qhapaq suyukunapa historiankuna tukukun papal Roma wañuypaq nanayniyoq ch’akinta chaskiptin. “Rumi” nisqa, “mana makikunawan orqomanta kuchusqa” kaqpas, hinaspa Daniel iskay kaqpi pusaq ñiqin qhapaq suyuqa, manaraqmi hamuq punchawkunaqpaq kachkan. Ichaqa, aswan achka kaqmi tablaskunapi rikuchisqa Daniel iskay, qanchis hinaspa pusaq capitulokunawan tupaqninpiqa ñam hunt’asqaña.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Cristopa santuarupi ruraynin, Islampa kimsañiqin Ay ayakuywan kuska, Milleritakunap pachanmanta qhepap profétic historiata rikuchiq iskay asuntokunam anchaqa kanku. Chay iskay temawan kuskaqa, qhepa p’unchaykunapa historiapas kachkan, mayqen historiataqa iskay chartakuna huk siq’ipi huñusqa kaptin rikuchin. Chayhina rurasqa kaptinqa, 1843 watapi ñawpaq llakikuy, mayqenqa ñawpaq chartapi rikuchisqa kashan, iskayñiqin chartapim allinchakuyninta tariy. Kuskanmi paqarichinku hinaspa reqsichinku “pakasqa historia” nisqa Qanchis Truonokunapa, mayqenqa kunan kichasqa kashan Jesucristopa Revelacionnin kichasqa kasqanwan tinkisqa.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
Chay “pakasqa historiaqa” “cheqaq kay” nisqapi sayarichisqa kachkan; chayqa kimsa hebreo simikunaq qillqankunam, huñusqaña kaspanku “cheqaq kay” nisqa simita ruwanku. Chay simiqa hebreo alfabetoq ñawpaq, chunka kimsayuq kaq, hinaspa qhepa qillqankunawan ruwasqa kachkan, hinaspa Jesús-ta rikuchin manam Cheqaq Kayllachu hina, aswanpas Alpha hinaspa Omega hina. Chay “pakasqa historiaqa” qallarin hinaspa tukukun huk llakikuywan, chawpipiqa hatarikuymi kachkan, imaraykuchus “chunka kimsa” yupayqa huk yupaymi, hatarikuyman rikuchiq.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
1843 wataqa, ñawpaq siqi patapi rikuchisqa, ñawpaq llaquykuyta chaymanta suyay pacha chayamuyta reqsichin. Chay suyay pacha pusamun Chawpi Tuta waqyay willakuypa chayamunanta, maypichus mana yuyaysapa sipaskunapa hatarikuynin rikurichisqa kachkan. Chaymanta Chawpi Tuta waqyay willakuyqa qhepa llaquykuy kama willakusqa kachkan. Chay “pakasqa historiya” Chawpi Tuta waqyaymantaqa qhepa p’unchaykunapi kutichisqa kachkan (sapa qillqakama).
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Sapas kutin yuyarichiwanku chunka sipaskunapa rimayman, pichqa yachaysapakunam karqanku, pichqataq mana yuyaysapakunachu. Kay rimayqa hunt’asqa karqanmi, hinallataq hunt’akunqa llapa siminman hina, imaraykuchus kay p’unchaykunapaq huk sapa ruranayuqmi; kinsa kaq angelpa willakuynin hina, hunt’asqa karqanmi, hinallataq pacha tukukuyninkama kanan p’unchaypa chiqaq cheqan kaspa qhiparinqa.” Review and Herald, August 19, 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Allin yuyarisqa, ñawpaq rimayqa reqsichinmi qhepa p’unchaykunapi sapallan runakuna ayllullam atinkuman mana yuyaysapa virgen hina utaq yuyaysapa virgen hina kayta, huk llakikuyta much’uq runakuna huñunpi kaqkuna. Chay llakikuymin tardanza pacha paqarichin, hinaspa chay rikch’achiy, “kasaqmi karqan hinaspa hunt’akusaqmi sapa qillqaman hina,” sayasqan kachkan imayna ukhupi paqarisqan ruraykunamanta, virgenkunapa sonqonpi tardanza pachapi, chay llakikuymanta qallariq. Chay llakikuy, llaqtapa calleyninpi “iskay testigokunata” wañuchiq, hinaspa wañusqa, ch’aki tullukunaman tukuchiq wañuypa pampapi, julio killapa 18 p’unchawninpi, 2020 watapi, pasakurqan. Adventismom, ashkha kaqninpi, mana hayk’akusqachu chay llakikuywan. Aswanqa, pantasqa willakuyninrayku kusikurqankuman, “iskay testigokuna” calleyninpi wañusqa siraykaptinku. “Sapa qillqaman hina” nisqaqa niyta munan “sapa qillqaman hina.”
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Millerita historiapiqa, ñawpaq pactopi llaqtan (Protestantismo) 1843 watapi pantasqa willakuyta (ñawpaq llakikuyta) raymispa kusikurqan, chay pachapitaq Protestantekuna probacionninku pruebapa pacha churaskanmanta llipsirqanku. Chay pruebapa pachaqa qallariq karqan 1840 watapi agosto 11 punchawpi, Apocalipsis chunka nisqapi atiyniyuq angelnin uraykamusqanpi, iskay ñak’ariypa (Islam) pacha qelqasqa willakuynin hunt’asqa kaptin. Protestantekuna ñawpaq llakikuypi profetapa pachanta mana chaskirqankuchu, pantasqa willakuyqa paykunamanqa chiqaqta mana mask’anankupaq ñawpaqmanpas mana riyta munankupaq huk achhuyta qorqanrayku. Llapa Millerita historiapa señalninmanta yachachikuyninqa “profetapa pacha willakuymi” karqan.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
Huk waranqa isqon chunka hukniyuq watapi, setyembripa chunka hukniyuq p’unchawninpi, Apocalipsis chunka pusaqniyuqmanta angelqa uraykamurqa kimsay kaq Ay, nisqa willakuy hunt’akusqanpi (Islam). Qhipa p’unchaykunapi llapa señalkunapa yuyayninqa Islammi. Ñawpaq llakikuyqa ñawpaq pacto llaqtapa runankunapa mayllakuynin tukukuyninta señalan, chaymantataq ñawpaq pacto llaqtapa runankunaqa cheqaq kayta mana mast’ariyta munanankupaq pasayta qokurqanku. Chaymantaqa qhipa p’unchaykunapi “virgenkuna” nisqakunapa pruebanan tiempo qallarikurqa, imaraykuchus ñawpaq pacto llaqtapa runankunapa pruebananqa, angelpa uraykamuyninwan qallarisqa, ñawpaq llakikuypi tukukurqa. Chayrayku, virgenkuna hina rikuchisqa runakunapa pruebananqa qallarikurqa, chay pruebanakuy procesotaq qhipaman sut’ita rikuchinqa virgenkunaqa manachu yuyaysapa mana allin kaqkuna, icha yuyaysapa allin kaqkuna kasqankuta.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Ñawpaq llakikuywan qhipa llakikuywan chawpinpi kashan Chawpi Tuta Qapariypa willakuynin. Millerita runakunapaq Chawpi Tuta Qapariypa willakuyninpa yuyayninqa karqa “pacha”, hinaspataq qhipa p’unchaykunapi Chawpi Tuta Qapariypa willakuyninpa yuyayninqa “Islam” nisqam. Millerpa musquyninpi huk qapariywanmi rikcharin, chay pachapin quri rumiyninkuna ñawpaqta qhawaykuq kasqanmanta chunka kuti aswan k’anchaykuq rikurin. Siq’ikuna hawapi quri rumikuna, qhipa p’unchaykunapaq willakuyta chiqapta riqsichiqkunaqa, Islam nisqawan tapuy taripaymi kanku. Chayrayku, Chawpi Tuta Qapariypa “willakuynin”pa pruebakunapas, tapuy taripaywan rikuchisqa “kawsay hamut’aynin”pataq pruebakunapas, manan ñawpaq rimanakuy llaqtapaqchu kanku, aswanqa qhipa sipaskuna kasqankuta willakuqkunapaqmi.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Ishkay tabla-kuna huñusqa kaptin lurasqa rikuchiyqa, ñawpaqmanta qhipa llakikuykama historiata reqsichispa, reqsichinmi “pakasqa historia” Qanchis Truenokunapa pasashan tiempopi tapuywan taripana juicioq qhipa llamkaynin hunt’achisqa kashanta. Chay qhipa llamkayqa pachak tawa chunka tawa waranqa runakunapa sellasqa kayninmi, hinaspataq pasakuchkan Daniel qanchis-isqunpi “sasachakuy tiemponakunapi”, Apocalipsis chunka hukniyoqpi nacionkunapa phiñakusqankupi, Apocalipsis qanchis kaq kapitulupe “tawa wayrakunata” hark’asqapi, Isaías iskay chunka qanchisniyoq kapitulupe “inti lloqsimuy wayra p’unchawpi sinchi wayrata sayachiy” nisqapi, hinallataq kay pachaman wañuytawan thuñichiyta apamunanpaq “kacharikumuyta maskhaq phiñasqa kawallu” hark’asqapi. Kay llapa profetap willakuqkunaqa kimsa kaq Ayaymanta Islamllatam rikuchinku, imaynachus chayqa sagrado tabla-kunapi sut’ichasqa kashan hina.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
Habacucpa iskay llaqtasqa, sapaq qillqasqa santokuna tablankunapi, qillqasqa kaptinraq hamuq pasaykunata sut’inchaspa rimaykuna, kimsa hatun imakunami kaykuna: pachak tawa chunka tawa waranqa runakunapa sellosqan, Islam, hinaspa chunka sipaskunapa yachachikuyninpa hunt’asqan. Chay tablankuna reqsichin huk pruebaychasqa, sellosqa rurayta, iskayninmanta: huk “experienciata” hinaspa huk “mensajeta.” Mana yuyayniyuq sipaspaq munasqa experienciaqa kaymi: “Cristo qankunapi, k’anchaypa suyay”, chaymi reqsichin pachak tawa chunka tawa waranqakunaq sut’inchasqa hunt’asqa kayninta.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Wiñay pachaskunamanta, miraykunamantapas pakasqa karqan chay pakasqa yachayqa, ichaqa kunanqa sut’inchasqanña kachkan paypa santokunaman: paykunamanmi Dios riqsichiyta munarqan imayna qhapaq kachkan kay pakasqa yachaypa gloria-nin mana judío runakuna ukhupi; chaymi kanki Cristo qankuna ukhupi, gloria-paq suyayniyki: paytam willakuyku, sapa runata yuyaychaspayku, sapa runatapas llapa yachaywan yachachispayku; chay hina sapa runata Cristo Jesuspi hunt’asqa, p’unchawchasqa rikuchinaykupaq. Colosenses 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
Pachak tawa chunka tawa waranqa runakunaqa huk huñu runakunahinam rikuchisqa kanku, paykunaqa huk “presomanta” lluqsisqakuna kasqankuta. Chay presoqa, Apocalipsis libropi chiqapta rikuchisqa kaq, kimsa wata kuskan p’unchaykunakama ñanpi wañusqa hina kasqankumanta preso kasqankum, Apocalipsis chunka hukniyuq qhapaqpi rikuchisqa hina. Simbóliko wañuy presoqa Levitico iskay chunka suqtayuqpi kaq “qanchis kuti” nisqata rikuchin, chay presoqa arrepentimiento rikurisqanta mañan, Danielpa mañakuyninwan, isqonniyuq qhapaqpi, rikuchisqa hina.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Wañoq ch’aki tullukuna kawsayman kutichisqa kaptinku, chaylla ratopi huk “señal” hina oqarisqa kachkanku. Wañuypiqa manam Cristo paykunapi kasharqachu, hanak p’unchaypaq suyayta. Paykunaqa kutirikuychikpi mañakusqankumanta huknin karqan kayta reqsiy: Diospa contranpi purisqankuta, hinaspa Diospas paykunapa contranpi purisqanta. Profecíapi sut’inchasqa mañakusqakunata hunt’achkaptinkuqa, Cristoqa chaymanta “utqayllam Hanan Wasinman hamun”, hinaspa chay “experiencia” tarisqa kachkan, chaymanta oqarichisqa señalpa huknin miembro kanapaq munasqa.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
Ishkay siq’isqa qillqasqa iskay qillqakuna huñusqa kasqankupi rikuchisqa “experiencia”-qa, hanaq santuariopi Cristoq qhipa llamkayninwan hunt’achisqa kachkan. Chay “experiencia”-qa “mareh” sutiyuq rikuywanmi qhawachisqa, mayqinchus “la apariencia” nisqap rikuy kasqa. Chay ministisqa “mensaje”-qa “chazon” sutiyuq rikuymi, willakuy ñawpaq pacha proféticapa historiannmanta. Chay “mensaje”-qa reqsisqa kachkan Diospa qayllamusaq taripayninmanta huk hatariq pacha contranpi, mayqinchus kimsa kaq “Ay”pa Islamwan apamusqa.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
1856 watapi, Señorqa maskarqan Adventismopi Jerusalén espiritualmanta hatarichiyta tukuchiyta. Kimsa angelkuna 1798 watamanta 1844 watakama chayamusqankurayku, Millerita temploqa cimientokunapi hatarichisqa karqan, Millerpa musquyninpi “joyakuna” hina rikuchisqa, hinallataq iskay pionero qillqa tablakunapi (1843 y 1850) profético cheqaqkuna hina rikuchisqa, Habacuc qelqapa iskay kaq capitulonta hunt’aspa. Chaymantataq payqa llaqtanta pusarqan qanchis p’unchay sábado kamachikuyninpa perqata sayarichinankupaq, hinaspa kutiricherqan paykunata ñawpa ñankunaman, unay Israelpa ñawpa ñankunaman, “purinapaq calle” nisqa llank’ayta tukuchinankupaq. ICHAQA, chay ñawpa ñanqa huk doctrinawan, huk profeciawan kasqa, paykunata pruebayta churaspa rak’inanpaq wakichisqa. 1863 watapi, Adventismoqa “qanchis kuti” nisqapa pruebanta mana atipaspa, Laodiceapa ch’in pampa puriyninpi puriyta qallarikurqan.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
22 ñiqin octubre killapi, 1844 watapi, utqaylla hamuq domingo kamachiyta rikch’achin; domingo kamachiypitaq Daniel riqsichisqan hina, sasachakuy tiemponpi ñanta perqantintaq tukuysiypaq tawa chunka qanchisniyuq watakuna rikch’achisqan ruwasqa hunt’asqa kanqa.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Chayrayku yachay, hinallataq entiendeniy, Jerusalén llaqtata kutichinapaq hinaspa hatarichinapaq kamachiy lluqsisqanmantapacha Mesías Príncipe kama kanqa qanchis semanakuna, hinaspa soqta chunka iskayniyuq semanakuna; ñanpas yapamanta ruwasqa kanqa, perqapas, sasa pacha ukhupipas. Daniel 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Llapan profetakunaqa huk símilla rimanku, chaymanta Danielpa “sasachakuy pacha” nisqanpas reqsichisqa kachkanmi ñawpaq qillqakunaq (Early Writings) chay pasaje nisqapi, mayqintachus ñuqanchik qhawarishanchik.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Chay pachapi, qispichiy llamk’ay tukukaptiña, kay pachaman llaquykuna hamunqa, hinallataq nacionkunapas phiñasqas kanqaku, ichaqa hark’asqa kaspa mana kimsañiqin angelpa llamk’ayninta sayachinankupaq. Chay pachapi ‘qhipa para,’ utaq Señorpa qayllanmanta musuqchakuynin hamunqa, kimsañiqin angelpa sinchi qaparikuyninta kallpachananpaq, hinaspa santoskunata wakichinanpaq sayarinankupaq pacha chay qanchis qhipa muchuykunap hich’aykusqan kanqa chaymanta.” Early Writings, 85.
We will continue this study in the next article.
Kay yachayta qatiqkasaqku hamuq qillqapi.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Cheqaqtaqmi, cheqaq kaqta willakuspaqkuna supayta sirvishaqtinkukama, paypa uku pacha llanthunqa Diosmanta hanaq pachamantawan qhawariyninkuta hark’anqa. Ñawpaq munakuyninkuta chinkachiqkunahinñataqmi kankaq. Manañam wiñay kaq chiqap kaqkunata qhawayta atinqakuchu. Imatachus Dios ñuqanchispaq waqaycharqan, chayqa Zacarias qillqapi, 3, 4 capitulokunapi, hinallataq 4:12–14 nisqapi rikuchisqa kachkan: ‘Hinaspan yapamanta payta tapurqani, nirqani: Imataq kay iskay olivo ramanakuna, mayqinkunachus iskay qori tubokuna chawpinta kikinmanta qori aceite-ta uraykachichkanku? Hinaspan pay kutichiwasharqa, nispa: Manachu yachanki imachus kaykuna kasqanta? Ñoqataq nirqani: Mana, Señor mío. Chaymanta pay nirqa: Kaykunan iskay hawisqa kaqkuna, tukuy pachapa Señorninpa qayllanpi sayaqkuna.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Señorqa mana tukuy ima munasqanpi pisichkanchu. Payqa manam imapas faltananchu yanapakuyninkunapi. Ñuqanchikpa iñiyniyku pisi kasqanrayku, kay pachaman sonqoykusqa kasqaykurayku, pisipaq rimayniykurayku, mana iñiyniyku rimayninchikpi rikuchikusqanrayku, ch’usaq tutayaq llanthukuna ñuqanchikpa muyuriyninman huñunakunku. Cristoqa manam simipipas nitaq kawsayninpipas sut’inchasqachu hina tukuy munayniyoq Kasqanman, chunka waranqa runakunamanta aswan qhapaqman hina. Alma yanqa kayman hawancharikuspa kusikuchkan chayqa, Señorpa Espíritunqa ancha pisillatañam paypaq ruwayta atin. Qhawariyninchik pisi karqanrayku, llanthullatam rikun, ichaqa manam qhipapi kaq gloria-ta rikuyta atinchu. Angelkunam tawa wayrakunata hapiykachkanku, piñakusqa caballo lloqsiyta munaspa, tukuy kay pachapa uyanta llusp’iykuspa kallpayta munasqanta hina rikuchisqa; puriyninpi wañuytawan chinkayta apamuspa.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
«¿Puñunk’asunchu wiñay pachaq patanpiña? ¿Qonqaychasqa, chiri, wañusqa hina kasunchu? ¡Ay, imayna allinmanchus kanman iglesiaykunapi Diospa Espírituyninwan samayninwanpas llaqtanman samachisqa kananpaq, paykuna chakinpi sayarispa kawsanankupaq! Rikunayku tiyan ñanqa k’ichki kasqanta, punkuqtaq llasaq kasqanta. Ichaqa chay llasaq punkuta pasananchikpi, anchuyninqa mana ima tinkuchiyoqmi.» Manuscript Releases, volume 20, 217.