Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
Probación wichqanakama aswan manaraq, kay libropi profecíapa nisqankunata “ama sellaychu” nispa huk kamachiy ruwakun.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Hinaspataqmi: Ama kay liwropa qillqasqap willakuyninpa rimayninkunata sellaychu, pacha qayllañam kachkan. Mana allin rurayniyuq runaqa, aswanraq mana allinta rurachun; qhellisqa kaqpas, aswanraq qhellisqa kachun; chaninnaq kaqpas, aswanraq chaninnaq kachun; santo kaqpas, aswanraq santo kachun. Apocalipsis 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
Apocalipsispa phichqa kaqninpi, Dios Yayaqa tiyanantrononpi tiyashan, hinaspataq makinqinpi qillqasqa liwruyuqmi, qanchis sellokunawan wichq’asqa.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
Hinallataq tiyarinanpi tiyakuqpa paña makinpi huk librota qawarirqani, ukhunpin hawanpinpas qillqasqa, qanchis sellokunawan sellasqa. Apocalipsis 5:1.
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Imaynatachus ñawpaq versiculomanta qallarispa, qanchis capítulo kama willakuyqa astawan purin, chaypi tarisun Jesús-ta, Judá ayllumanta León hina rikuchisqa, Paymi Yayaypa makinmanta liwrota hap’in hinaspa sellokunata sapa kuti kicharin qallarin. Soqta kaq sellota kicharispa, chay sellopi rikuchisqa willakuyninta qhawarichin, chaymi soqta capítulo tukukun. Tapuywanmi tukukun, chay tapuyta qanchis capítulo-man yaykuchin, maypichus tarisun kutichiyta, soqta capítuloq qhipa versiculonpi oqarisqa tapuyman.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Paypaq phiñakuy p’unchaynin chayamunña; ¿pitaq sayayta atinman? Apocalipsis 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Qanchis kaq capítuloqa riqsichin huk pachak tawa chunka tawa waranqa runakunata, hinaspa “hatun achka runa huñusqata” nisqantapas. Qanchis kaq capítulope Diospa llaqtan rikuchisqa kaptinmanta, chaymanta tariyku qanchis kaq, tukuynin sello kicharisqanta. Apocalipsis libropi wak qispisqa profecíaqa chunka kaq capítuloq qanchis trueno-kunallam. Sasaqnin yuyayqa kaymi: Apocalipsis libropi qillqasqa profecía-kunamanta, qispisqa kaspa hinaspa juicio p’unchay tukukunankama manaraq chayashaqtin kicharisqa kayta atinqa, “qanchis trueno-kuna” nisqallam.
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Wata watakunaq, mana chunka watakunachu chayqa, Future for America nisqaqa reqsichisqa imatataq “qanchis illapakuna” sutiyoqkuna rikuchin. “Qanchis illapakuna” nisqaqa Millerita kuyuypa willakuy historianta rikuchin, 11 agosto 1840 p’unchawmanta qallarispa 22 octubre 1844 p’unchawkama. Hermana White kay cheqaq kayninta takyachin, hinaspataq yapamunpas “qanchis illapakuna” nisqaqa “hamuq p’unchawkunapi kaq ruwaykunatapas, kikinkupa ordenninpi rikuchisqa kananpaq” sut’inchan. Kay cheqaqkunamanta allin sunquwan mast’arisqa qhawariytaqa Habakkuk’s Tables nisqapi tarikunman, pipas kay profetiku cheqaq kaykunamanta mana reqsiqkunaqpaq.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
Qanchis illapakunapa cheqaq kaynin, ñawpaqpi qhawachisqa kasqan hina, kunankamapas cheqaqmi; ichaqa kay watapa agosto killamanta pacha, Señorqa kay yachachiykunamanta makinta qechurqan, aswan achka unanchaytataq rikuchirqan. Qallarisun Apocalipsis libroq chunka kaq capítulo-manta; chaymantaqa qhawarisun Hermana Whiteq chay capítulo-manta rimariyninta. Manaraq kayta ruwashaqtinchikqa, iskay puntoyta reqsichiyta kanchik, qanchis illapakuna qhawariyninwan mana tupaqta.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Ñawpaq kaq nisqaqa kaymi: kunan kicharisqa qanchis illapakunaq chiqaq kayninta reqsichiyqa achka chiqaq kaykunapa siq’ikunata munan, chayhinaqa qanchis illapakuna ima nirqankuta llapanta allin churayta atinapaq. Kaypi mañakuni: kaymi santokunapa paciencianku. Kaywan tupaq iskay kaq nisqaqa kaymi: kay qillqaspa uyarisqa rikuchisqanta rurachiq programa uk limitaciónniyoqmi hayk’a p’unchawta ñawiriyta hinaspa rimariyta atinmanta. Sapa qillqa chay p’unchaw ukhuman yaykunan. Kay yachay qallariymantapacha willaykikichis: qanchis illapakunaq nisqan chiqaq kayta sayachinapaqqa wakin qillqakuna munasqañam. Kunanqa chunka kaq t’aqaman.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Hinaspan hukniraq atiyniyuq angelta hanaq pachamanta uraykamusqanta rikurqani, phuyu p’achalliska; uman patapin k’uychi karqa, uyñinpas intihina karqa, chakinpas ninapa pilarninkunahina. Makimpinpas kichasqa huch’uy qillq’a librota apachkarqa; paña chakinta lamar qochaman churarqa, lloq’e chakintataq hallp’aman, Hinallataq sinchi qaparirqa, imaynan leon qaparinqa hinata; pay qapariptintaq qanchis illapakuna kikinpa rimayninkuta rimarqan. Qanchis illapakuna rimayninkuta rimarusqankumantaq qillqanaypaqña kasharqani; chaymi hanaq pachamanta huk rimayta uyarirqani ñiwashaqta: “Qanchis illapakuna imatachus rimarqan, chaykunata sellay, amaqillqaychu,” nispa. Lamar qochapi hallp’apipas sayasqa rikurqay angeltaq makinta hanaq pachaman oqarirqa, Hinaqtinmi wiñaypaq wiñaykama kawsak, hanaq pachata kamachiqta, chaypi kaqkunatawan, hallp’ata, chaypi kaqkunatawan, lamar qochata, chaypi kaqkunatawan kamaqta sut’inchaspa jurarqa: mana aswan unay tiempo kananpaq. Aswanpas qanchis kaq angelpa rimaynin p’ukunankama p’unchaykunapi, waqranman p’ukuyta qallarinan pacha, Diospa pakasqa yachaynin hunt’asqa kanqa, imaynachus kikinpa kamachinkunaman, profetakunaman willarqan hina. Hinaqtinmi hanaq pachamanta uyarirqay rimayqa huk kutita noqawan rimapurirqa, nispa: “Riy, lamar qochapi hallp’apipas sayasqa angelpa makimpin kichasqa kaq huch’uy qillq’a librota hap’iy,” nispa. Chaymi angelman rirqani, huch’uy qillq’a librota quwananpaq mañakuspa. Paytaq niwarqa: “Hap’iy, mikhuypuy; wiksaykita hayaqyachinqa, ichaqa simiykipi misk’ihina misk’i kanqa,” nispa. Chaymi angelpa makimanta huch’uy qillq’a librota hap’irqani, hinaspa mikhurqani; simiypiqa misk’ihina misk’i karqa; mikhusqaymanta chaylla wiksayqa hayaqyarqa. Hinaqtinmi niwarqa: “Wakmanta profetayta ruwanayki tiyan achka llaqtakunapa, nacionkunapa, simikunapa, reykunapapuwan ñawpaqinkupi.” Apocalipsis 10:1–11.
Commenting on chapter ten, Sister White states:
Chunkaq chunka kaq capitulomanta rimarispa, Hermana Whiteqa kayhinam nin:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
Juanman yachachiq hatun anqilqaqa mana pisillaqchu karqa Jesucristo kikinmanta. Paqpa alliq chakin qochapi, lloq’e chakin takya allpapi churakusqan rikuchin ima ruwanasqantachus hatun ch’aqwaypi tukukuy p’unchaykunapi Satanaswan. Kay sayayninqa sut’inchan tukuy kay pachapi llapa atiynta, kamachikuynintawan. Chay ch’aqwayqa wiñay watakuna pasasqanman hina aswan kallpachakuspa, aswan sinch’iyakuspa hamurqa, chay hinallataq qhipa tukukuy p’unchaykama purinqa, tutayay atiqkunapa yachaysapa rurayninku ancha pataman chayanankukama. Satanasqa, mana allin runakunawan hukllachasqa, llapa kay pachata, hinallataq cheqaq kayman munakuyninta mana chaskiq iglesiakunatapas pantachinqa. Ichaqa chay hatun anqilqa umallikuyta mañan. Hatunmanta waqyarin. Payqa k’anchaykunqa siminpa atiyninta, kamachikuynintawan, Satanaswan hukllakuspanku cheqaq kayta sayachiqkunaman.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Kay qanchis illapakunapa rimayninkuna rimarisqankumanta qhipaman, Juanman kamachikuy hamun, Danielman hina huch’uy liwru rayku: ‘Qanchis illapakunapa rimarisqankuta sellay.’ Kaykuna jamuq p’unchaykunapi pasaq ruwaykunam, paykunapa nisqanman hina sapa seqe rikhurichisqa kanqa. Danielqa p’unchaykunapa tukukuyninpi rak’isqanpi sayanqa. Juanqa huch’uy liwruta mana sellasqata rikun. Chaymantam Danielpa willakuyninkuna allin mayt’upi kashan ñawpaq, iskay ñiqin, kimsa ñiqin angelkunapa kay pachaman qusqan willakuyninkupi. Huch’uy liwrupa mana sellasqa kasqanqa pachakuna rayku willakuymi karqan.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
Danielpa kitabunnin Apocalipsispa kitabunwan hukllaña kanku. Hukninqa profecíam, hukninñataq revelaciónmi; hukninqa sellasqa librom, hukninñataq kichasqa libro. Juanqa uyarisqa truenuykuna rimarisqan pakasqa misteriokunata, ichaqa mana qillqanampaqmi kamachisqa karqa.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Juanman qosqa sapa k’anchay, qanchis truenuykunapi rimarisqa, ñawpaq kaq chay iskay kaq angelkunapa willakuyninkuna uraypi pasanan kaq ruwaykunapa sut’inchasqan karqa. Mana allinchu runakuna chaykunata yachanankupaq, imaraykuchus iñiyninkuqa cheqaqtapuni pruebanan karqa. Diospa kamachisqan p’unchaychasqanpi ancha musphayniyuq, ñawpaqman puriq cheqaqkuna willasqa kanan karqa. Ñawpaq kaq chay iskay kaq angelkunapa willakuyninkuqa willasqa kanan karqa, ichaqa mana aswan k’anchayqa rikuchisqa kanan karqachu manaraq chay willakuynikuna sapanka ruranankuta hunt’aspa tukuchkaptin. Kaymi rikuchisqa kashan lamar qochapipis, hallp’apipis huk chakinta sayachispa angel kasqanwan, ancha solemne juramentowan willakuspa pacha manaña kanqachu nispa.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
1840 watapi 11 p’unchaw uraykamuq “atiyniyuq angilqa” Cristom karqa, paypa makinpitaq huk willakuy karqa, chayta Juanman mikhuyninpaq nisqa karqa. Juanpa mikhusqanqa huk willakuymi karqa, ichaqa sut’inmantaqa Diospa llaqtanman apasqa kananpaq willakuy karqa, manataq kay pachapa runakunamanchu. Ancha allinmi reqsinapaq pimanraq chay qillqapi rimaynin chayasqa, imaraykuchus Cristoqa 1840 watapi 11 p’unchaw uraykamuspa, ñawpaq angilpa willakuynin kallpachasqa kayta unanchaspa, chaynaqa ñawpaq angilpa willakuynin tukuy pachaman apasqa kanan pacha reqsichispa, Juanpa mikhunanpaq karqan chay uchuy libruqa Protestantismopa Milleritakunaman Protestantismopa mantiñanta qusqan pacha reqsichin. Cristoqa uchuy librunta apakuspa uraykamusqanpacha, payqa chunlla puriq iglesiwan covenanto nisqa rimanakuyninta tukuchkarqa, chaylla pachallapitaq Millerita llaqtata musuq akllasqan covenanto llaqtan kasqanta reqsichkarqa. Milleritakunaqa ñawpaqtaqa mana Diospa llaqtanchu karqaku. Profetakunaqa hayk’aqpas mana huknin hukninta chinkachinchu.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
Hinaspan nisurqan, Runapa Churin, chakiykikunapi sayariy, qamwan rimasaq, nispa. Pay rimaptiyqa espiritun yaykurqan ñoqaman, chakiykunapitaq sayarichiwaraq, chaymi uyariqani pichus ñoqawan rimashaqta. Hinaspan nisurqan, Runapa Churin, cachamuyki Israelpa churinkunaman, huk hatariq llaqtaman, paykunaqa ñoqapa contraypi hatarirqanku; paykunapas, taytankunapas, ñoqapa contraypi huchallikurqanku kay p’unchawkama. Paykunaqa mana p’enqakuq churikuna, sinchi sonqoyuqkuna. Paykunamanmi cachamuyki; hinaspan ninkim: Kayhinatan Señor Dios nin. Paykunataq, uyariychus mana uyariychus, mana kasukuchus mana kasukuchus, imaraykuchus hatariq wasim kanku, chaywanpas yachanqaku huk profeta paykunapura kasqanta. Qamtaq, runapa churin, ama manchakuychu paykunamanta, amataq manchakuychu rimayninkunamanta, kashakunawan kichkakunawan kuska kashaqtiykipas, alacrankunapura tiyashaqtiykipas; ama manchakuychu rimayninkunamanta, amataq manchariychu rikch’ayninkunamanta, hatariq wasim kaptinkupas. Qamqa simiykunata paykunaman rimanki, uyariychus mana uyariychus, mana kasukuchus mana kasukuchus; ancha hatariqkuna kasqankurayku. Ichaqa qam, runapa churin, uyariy imatataq nisqayki; ama qampas hatariqchu kay hatariq wasi hina: simiykita kichariy, mikuytaq qosqayta. Qhawarirqanitaq, hinaspan rikurqani huk maki ñoqaman haywasqa kasqanta; chaypitaq kasharqan huk libro rollo. Chayta ñawpaqniypi mast’arqan; ukhuntapas hawantapas qillqasqan karqan; chaypi qillqasqataq karqan waqay, llakiy, ay. Yapamantaq nisurqan, Runapa Churin, tarisqaykita mikuy; kay rollota mikuy, hinaspa ripuy Israelpa wasinman rimamunaykipaq. Chaymi simiyta kicharirqani, paytaq chay rollota mikuchiwaraq. Hinaspan nisurqan, Runapa Churin, wiksa yki mikuchun, sonqoyki ukhunta hunt’achiy kay qosqay rollowan. Chaymantan mikurqani; simiypitaq misk’i hina kasharqan. Hinaspan nisurqan, Runapa Churin, ripuy, Israelpa wasinman riy, simiykunaywan paykunata rimapay. Manaqa mana reqsisqa rimayniyuq, sasa simiyuq llaqtamanchu cachasqa kanki, aswanqa Israelpa wasinmanmi; mana achka reqsisqa rimayniyuq, sasa simiyuq llaqtakunamanchu, paykunapa siminta mana entiendenaykipaq. Cheqaqtapunin, paykunaman cachamuykiman karqan chayqa, qamtan uyarisunkiman karqan. Ichaqa Israelpa wasinqa manan qamta uyarisunkichu; paykunaqa manan ñoqatapas uyarinku chu: llapa Israelpa wasinmi mana p’enqakuq, rumi sonqoyuq. Qhawariy, uyankuta qhawarispa uyaykita sinchiyachirqani, mat’inkuta qhawarispa mat’iykitapas sinchiyachirqani. Silex rumimanta aswan sinchi diamante hina mat’iykita rurani: ama paykunata manchakuychu, amataq rikch’ayninkunamanta manchariychu, hatariq wasi kaptinkupas. Yapamantaq nisurqan, Runapa Churin, llapa simiykunata rimasaqki chaykunata sonqoykipi chaskiy, rinriykikunawanpas uyarillay. Ezequiel 2:1–3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
Cristo uraykamuspan, Juan apamurqan huch’uy liwruta mikhunanpaq, chayqa “siminpi misk’i hina sumaqmi karqan.” Juan Reveladorpas Ezequielpas iskayninkuq, Cristoq “maki”nmanta willakuyta chaskinku. Ezequielqa, chayrayku Juanpas, “Israelpa wasinman” willakuyta apachiytaqa karqan, manam Israelmanta hawapi kaqkunamanchu. Sichus Israelmanta hawapi kaqkuna chay willakuyta uyarinman karqan, chaskinmanku karqan; ichaqa manam Israelchu, imaraykuchus Israelpa “llapan wasi”nqa “sinchi uya, rumi sonqo”mi kanku. Israelpa hunt’asqa wasi (llapan wasi) tukuyllapi hatun sayk’uypi kasharqan. Watapi 1840, Israelqa Apocalipsis chunka kaq capitulopi rikuchisqa karqan ch’inneqpi iglesiahina. Paykunaqa pruebaykuna p’ukuynin paqta hunt’achirqanku.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
Israel runakuna mana uyariyta munaptinku pas, profetataqa kamachirqanraqmi huch’uy libromanta willakuyta paykunaman apananpaq, ñawpaq angelpa k’anchayninta chaskiyta mana munasqankumanta paykunata cuentayuq kananpaq. Juicio qillqakunapiqa, “profeta” paykunapurapi “kasqanmanta” willakuyninta uyariyta mana munasqankumanta cuentayuq hap’isqa kanan karqan. Profetata rechazarqa, angel Gabrielmanta profetaman qusqa willakuyta rechazaymi; chay willakuytaqa Gabrielpis Cristomanta chaskirqan, Cristotaq Tatamanta chaskirqan. Cristo huch’uy libro makimpi apaq uraykamusqanqa, bautizakusqanpi Espíritu Santopa uraykamusqanwan tupaqmi karqan. Chayqa nina rawray sach’a qayllapi Moiseswan ñawpaqmanta rikuchisqa karqan, hinaspataq chay kikin señalmanta ñanmi llapa reformatorio kuyuykunapi kachkan.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Kay pachapi Diospa rurasqanqa, sapa wiñay p’unchaykunapi, llapa hatun allinchaypi utaq religiónmanta kuyukuyninpi, musphaypaq rikch’akuyniyuq kashan. Diospa runakunawan rurayninpa kamachikuyninkunaqa wiñaypaqmi kikinlla kanku. Kunan p’unchaykunapi ancha importante kuyukuyninkunaqa ñawpaq p’unchaykunapi karqankuwan tupaynintaqa kanmi, chaymanta ñawpaq watakuna iglesiapa experiencianqa kay p’unchayninchispaq ancha chanin yachachiykunata qun.” The Great Controversy, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
11 punchaw 1840 watapi Otomano kamachiy hatun atipaynin tukukuyninmi, (chay pachapim Juanwan Ezequielwan Cristoq “makinpi” kaq uchuy librota mikurqanku,) 1798 watapi “pacha tukukuypi”ña “chayamusqa” kaq ñawpaq angelpa willakuyninpaq “kallpachakuyninta” señalan. Chay willakuymi “kallpachasqa” karqa Milleritakunaq ñawpaq profético kamachikuynin takyachisqanwan; wata punchawpaq kasqan yachayniyuq kamachiywan. Chaymantaqa Cristomi Milleritakunaq templonpa cimientonta sayarichiyta qallarisqa, imaynatachus bautizakusqanpi rurasqa hina.
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
Kunan Natanaelpa iskayrayasqa iñiyninqa kunan kallpachakurqanña, hinaspan kutichispa nirqan: “Rabí, qanqa Diospa Churin kanki; qanqa Israelpa Reynin kanki.” Jesusqa payta kutichispa nirqan: “Higos sach’a urapi qawarquyki nisqayraykuchu iñiwanki? Kaykunamanta aswan hatun ruwasqakunatan rikunki. Cheqaqtapuni, cheqaqtapuni niykichik: Kaymanta ñawpaqman hanaq pacha kicharisqata rikunkichik, Diospa angelninkunataq Runapa Churin pataman wicharispa uraykamuspa puriqta.”
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
“Kay ñawpaq pisi disipulokunapiqa sapankama rurayninwanmi cristianokuna iglesiapa cimienton churakusharqa. Juanqa ñawpaqta iskay disipulonkunata Cristomanmi pusarqa. Chaymanta hukninqa huk wawqenta tarispa, Cristoman apamurqa. Hinaspan Felipe-ta qayarqa payta qatirinampaq, payñataq Natanaelta maskhaq rirqa.” Spirit of Prophecy, volumen 2, 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
Cristoqa 1840 watapi Agosto killapa 11 p’unchaypi kichasqa huch’uy libro makimpi apaspa uraykamuptin, chayqa ñawpaqmantapuni rikuchisqa karqa Cristo kay pachapi kawsasqanpi allinchay kuyuywan; imaraykuchus llapa allinchay kuyuykunam kikillan señalkunata hap’inku. Moiséspas, pay pusasqan allinchay musuqchasqa kuyuywan kuska, chay kikillan señaltayoq karqa. Moiséspa rupha sach’a ñawpaqpi kapusqan experiencianqa Santo Espíritupa Cristo bautizasqa kaptin uraykamusqanta rikuchirqan; chaymantaq 1840 watata rikuchirqan, chaymantaq kutin 2001 watapi Septiembre killapa 11 p’unchayta rikuchin, chay p’unchaypi Apocalipsis chunka pusaqniyuqpi atiyniyoq angel uraykamurqan.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
Ñawpaq angelpa willakuyninpa “chayamunqan”, iskay kaq angelpa willakuyninpa “chayamunqan” hina kinsa kaq angelpa willakuyninpa “chayamunqanpas” llapallan angelkunawanmi rikuchisqa kachkan. Ñawpaq angelqa makinpi huch’uy librota apachkan, iskay kaqmi makinpi qillqasqata apachkarqan, kinsa kaqmi makinpi pergaminota apachkarqan. Iskaypa utaq kinsapa testimunyuyninmantaqa cheqaq kaymi sayarichisqa kan. Kimsa angelkuna, chayamunqankupipas utaq kallpachisqa kasqankupipas, sapaqninmi makinpi huk willakuyta apachkanku.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
Juanwan Ezequielwan rikch’achinku chaykunata, paykunaqa chaskirqanku chay willayta ñawpaq angelpa willaynin “kallpachakusqa” kaptin; chayqa huk sapan historiapi señasqanmi, mana kikinchu chay ñawpaq angelpa willaynin “chayamusqa” kasqanwan 1798 watapi.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
Huk willakuypa “chayamusqan” nisqapa, hinallataq “atiyniyuqchasqa kasqan” nisqapa chawpinpi kaq sapaqchasqaqa ancha hatun yuyaychasqa kananpaqmi. Qhipaman qhawasunchik kay qillqasqa nisqapi, huk ñiqin angelpa munayninqa kikinmi Apocalipsis chunka pusaqniyuqpi kaq angelpa munayninwan, paypa hatun k’anchayninwan kay pachata k’anchachiqwan. Hinallataq reparaychis sapa willakuyqa iskay laya yupaychaqkunata paqarichispa huk t’aqanakuyta rurachisqanta.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Rikuchirqani ima may hatunpuni hanaq pacha llapanpaq kay allpapi rurasqa llamk’ayman sonqonta churakusqanta. Jesusqa kamachirqan hatun kallpayuq angelta [ñawpaq angelta] uraykamuqta, kay allpapi tiyakuqkunata willanampaq paypa iskay kutin rikurimuyninpaq wakichikunankupaq. Angelqa Jesuspa qayllanmanta hanaq pachapi lluqsispa, ñawpaqninpi may sumaq, k’anchariq, hatun yupaychayniyuq k’anchay purirqan. Willawasqani missionninqa kay allpata paypa gloriawan k’anchachiy, runataq Diospa hamuq phiñakuyninmanta waqyay kasqanta. Achka runakuna chaskirqanku chay k’anchayta. Wakin chaykunamanta sinchi llakiywan hunt’asqa hina rikurirqanku, wakintaq kusisqa, sonqonta suwaq kusikuywan hunt’asqa karqanku. Llapa chay k’anchayta chaskiqkuna uyankuta hanaq pacha-man tikrarispanku Diosta hatuncharqanku. Chay k’anchayqa llapamanmi ch’aqchikurqan, ichaqa wakinkunaqa chaypa atiynin urapi kaspaqa, mana tukuy sonqowan chaskirqankuchu. Achkakuna hatun phiñakuyman hunt’asqa karqanku. Ministrospas runakunapas mana allin runakunawan hukllawaspa, chay hatun kallpayuq angelpa k’anchachisqan k’anchayta sinchi sayaywan hark’arqanku. Ichaqa llapa chayta chaskiqkunaqa kay pachamanta karunchakuspa, hukninwan hukninpas ancha suni tinkisqa hukllaypi karqanku.”
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
“Satanpas angelninkunapas ancha llank’aspa purirqanku, aswan achka runakunapa yuyayninkuta k’anchaymanta karunchanankupaq. Chayta mana chaskiqkunaqa tutayaypi saqisqa karqanku. Rikurqani Diospa angelninta, ancha hatun munaywan qhawaspa sutichakusqan llaqtanta, hanaq pachamanta hamuq willakuypa ñawpaqman churakusqanrayku paykunapi wiñaq kawsayninkuta qillqananpaq. Hinaspa ancha achka, Jesusman munakusqankuta nisqakuna, hanaq pacha willakuymanta qiparikuspa asikuywan, p’enqaychaspa, cheqnikuywan kutirisqankuta rikuspam, huk angel pergaminota makinpi apaspa, chay p’enqay rikch’aq qillqasqata ruwarqa. Llapa hanaq pacha phiñakuywan hunt’asqa karqa, Jesusqa hinata pisiyachasqa kananpaq sutichakusqan qatikuqninkunarayku.”
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
“Rikurqani confiasqa runakunap llaquyninta, suyashqanku pachapi Señorninkuta mana rikuspanku. Diospa munayninmi karqa hamuq p’unchayta pakayta, hinallataq llaqtanta huk akllayman chayachiyta. Cristo hamunanpaq sut’inchasqa pacha willakuynin mana willakuspaqa, Diospa yuyasqan ruwanakuyqa manam hunt’akunchu karqan. Satanásqa achka runakunatan pusarqan ancha karu hamuq pachakunaman qhawarinankupaq, taripaywan, hinallataq gracia pacha tukukuyninwan tupaq hatun ruwaykunamanta. Necesariom karqan runakuna chayachisqa kananpaq kunan pacha wakichikuyta sinchita mask’anankupaq.”
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
Hinallata p’unchaykuna pasanman hina, angelpa k’anchayninta mana hunt’aspa chaskiqkuna, willakuyta pisipaq qhawariqkunawan huñunakuspa, llakikuypi urmaqkunaman asikuywanmi tikrarqanku. Angelkunaqa Cristopa qatipakuqnin kasqankuta rimariqkunapa imayna kayninta qhawarqanku. Churasqa tiempo pasasqanmi paykunata pruebarqa, sut’incharqa ima kasqankutapas, achka-achkataq balanzapi tupusqa kaspa, pisi kasqankuta tarisqa karqanku. Sinchita qaparispankuqa cristianokuna kasqankuta niq karqanku, ichaqa casi llapa imapinipas Cristota qatiyta mana hunt’arqankuchu. Satanasqa Jesuspa qatipakuqnin kasqankuta niqkunapa chayna kayninkumanta kusisqa hatarirqan.
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
Payqa paykunata trampanpi hap’isqaña karqa. Askha runakunatan pusarqa chiqan ñanta saqenankupaq, huk ñanmanta hanaq pacha-man wicharinankupaqmi kallpachakusharqaku. Angelkunan rikurqaku ch’uya hinaspa qullana runakuna Sionpi huchasapa runakunawan, kay pachata munasqa iskay uya runakunawanpas chaqrusqa kasqankuta. Paykunan cheqaq Jesuspa disipulonkunaq hawkayninkuta qawarirqaku; ichaqa millaychasqa runakunan qullana runakunata waqllichkasharqaku. Jesus-ta rikuspaq sonqonkupi sinchi munaywan rawrasqa kaqkunatan sut’inchasqa wawqenkuna hark’arqaku hamuyninmanta ama rimananankupaq. Angelkunan chay rikch’ayninta qawarirqaku, Señor-ninkuq rikhurimuyninta munasqa puchuqkunawan kuska llakikurqaku.
“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.
“Huk atiyniyuq angilmi [iskay kaq angilmi] kamachisqa karqa kay pachaman uraykamunanpaq. Jesusqa makinman qillqasqata churarqa, hinaspan kay pachaman chayamuspá qaparirqa: ‘Babiloniaqa urmarunñam, urmarunñam’ nispa. Chaymantataq rikurqani llakikuywan pantasqakuna yapamanta hanaq pachaman ñawinta oqarispa, iniywan hinaspa suyaywan Señorninkupa rikurimuyninta suyashaqta. Ichaqa askha runakunaqa mana yuyayniyuq hina, puñusqa hina, chay kikin kasqapi qhipakusqankuta rikurqani; ichaqa uyankupi ancha llaquypa unanchanta rikuyta atirqani. Chay llakikuywan pantasqakunaqa Qillqakunamanta yachaqakurqanku paykunaqa suyasqa pacha ukhupi kasqankuta, hinaspa pacienciayuqta musquypa hunt’akuyninta suyanankupaq kasqanta. Chay kikin evidenciakunan paykunata 1843 watapi Señorninkuta suyanankupaq pusharqanku, chaykuna kikinmi 1844 watapipas payta suyanankupaq suyachirqanku. Ichaqa rikurqani ashwan aswan runakuna mana chay kallpata charisqankuta, mayqinchus 1843 watapi paykunapa ininku riqsichirqan. Llakikuywan pantasqankuqaqa ininkuta ch’uyanchasqa karqa.”
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
“Diospa llaqtan iskay kaq angelpa qapariyninpi hukllachasqa kaptin, hanaq pacha soldadokuna ancha hatun munaychasqa yuyaywan willakuypa rurayninta qhawarqanku. Paykunaqa askha runakunata rikarqanku, cristianokuna sutiyuq kasqankuta apaqkuna, pisi yupaychaspa, asiywan p’enqachispa kutirikuqta, llakikuyta tarisqankunaman. Asikuq simikunamanta rimaykuna uraykuspa: ‘Manaraqmi wicharirqankichikchu!’ nisqankuta, huk angel qillqarqa. Angelqa nirqan: ‘Diosmanta asikunku.’ Ñawpaq pacha hina huchata rurakusqankumanmi kutichisqa karqani. Eliasqa hanaq pachaman apasqa karqan, paypa llikllanpas Eliseoman urmarqan. Chaymanta mana allin waynakuna, tayta-mamankumanta Diospa runanta cheqnikuyta yachasqakuna, Eliseota qatikacharqanku, hinaspa asispalla qaparirqanku: ‘Wichariy, qara umayuq; wichariy, qara umayuq,’ nispa. Chayna paypa sirviqnin-ta p’enqachispaqa, Diosta p’enqachirqanku, hinaspa chaylla, chaypachalla castigasqa karqanku. Chay hinallataq, santokunapa wichariynin yuyaymanta qawsaq asispa, p’enqachispa rimarqakunaqa, Diospa phiñakuyninwan watukusqa kanqaku, hinaspa yachachisqa kanqaku Kamachiqninkuwan pukllayqa mana pisillachu kasqanta.”
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
“Jesúsqa huk angelkunatapas kamachirqan usqhaylla phawananpaq, llaquyasqa p’anpachasqa fe-ta kawsarichinankupaq, kallpachananpaq llaqtanpa runankunapaq, hinaspa wakichinankupaq iskay ñiqin angelpa willakuyninta hamut’anankupaq, chaymantaq hanaq pachapi mana unaymanta ruwasqa kananpaq kaq hatun kuyuyta. Rikurqani kay angelkuna Jesúsmanta hatun atiyniyuqta, k’anchayniyuqta chaskisqankuta, hinaspa usqhaylla kay pachaman phawasqankuta kamachisqankuta hunt’anankupaq, iskay ñiqin angelta yanapanankupaq llamk’ayninpi. Hatun k’anchay Diospa llaqtanman k’anchamurqan, angelkuna qapariptinku: ‘Qhawariychik, kasarakuy qhari hamun; lloqsiychik tinkuq rinaykichikpaq.’ Chaymantataq rikurqani kay llakichisqa runakunata hatarimusqankuta, hinaspa iskay ñiqin angelwan huk sonqolla willakusqankuta: ‘Qhawariychik, kasarakuy qhari hamun; lloqsiychik tinkuq rinaykichikpaq.’ Angelkunamanta hamuq k’anchayqa maypipas tutayayta t’oqsirqan. Satanáswan angelninkunaqa munarqanku kay k’anchay mast’arikuspa ama purinanpaq, nisqanman hina rurayninta ama hunt’anampaq. Hanaq pachamanta angelkunawan atipanakurqanku, nispanku Diosqa runakunata pantachisqanta, hinaspa llapa k’anchayninkuwan atiyninkuwanpas mana atinqankuchu kay pachata iñichiyta Cristoq hamunanta. Ichaqa Satanás ñanta wichq’ayta munaspa, runakunapa yuyayninkuta k’anchaymanta qarquyta kallpachaspapas, Diospa angelninkunaqa llamk’ayninkutaqa qatiqllañam karqanku….”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
“Jesúspa ministrasqankama tukukuptin santo lugarpi, aswan santísimo-man yaykuspa, Diospa leyninta hap’iq arca ñawpaqpi sayarispa, huknin atiyniyoq angelta kachamurqan kinsa kaq willakuywan kay pachaman. Angelpa makinman huk qillqasqa pergamino churakurqan, hinaspa pay atiyniyoq kayninwan hatun k’anchayniyoq uraykamuspa kay pachaman, manchay atiyniyoq waqyayta willakurqan, runaman hayk’aqpas apasqa kaq aswan sinchi amenasawan. Kay willakuyqa Diospa churinkunata allinta waqaychanankupaq rurasqa karqan, ñawpaqninpi kachkaq watukuy pacha, ñak’ariypas rikuchispa. Angelqa nirqan: ‘Bestiawan, hinallataq paypa imágenninwanpis sinchi maqanakuyman apasqa kanqaku. Wiñay kawsaypaq sapaq suyakuyninkuqa takyaqlla qhepakuyllam. Kawsayninku peligropi kaptinpas, cheqaq kaqta mana saqespa hap’ipaylla kananmi,’ nispa. Kinsa kaq angelqa willakuyninta kayhinata tukuchin: ‘Kaypin kachkan santospa paciencia-ninku: kaykunan Diospa mandamientonkuna waqaychaqkuna, Jesuspa fe-taq hap’iqkuna.’ Kay simikunata yapamanta rimaptin, hanaq pacha santuario-man rikuchirqan. Llapa kay willakuyta chaskiqkunapa yuyayninkuta aswan santísimo lugar-man pusarqa, maypichus Jesús arca ñawpaqpi sayan, qhepa intercesionninta ruwaspa llapa khuyapayakuyraq qhepakusqankunapaq, hinallataq Diospa leyninta mana yachaspa p’akisqa kaqkunapaq. Kay atonamientoqa cheqaq wañuqkunapaqpas, cheqaq kawsakukuna-paqpas ruwasqanmi. Chaypi yaykun llapa Cristo-pi confiakuspa wañuqkuna, ichaqa Diospa mandamientonkunamanta k’anchayta mana chaskispa, kamachikuyninkunata p’akispa mana yachasqalla huchallikuqkuna.” Early Writings, 245–254.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
Kikin p’anqakunamanta qhipaman, chaylla libro ukhupi, ñawpaqman rimasqa kaq yuyaykunallamantataq rimaspa, Hermana White sut’itaq rikuchin Millerita willakuy pacha historiapi kimsa mensajekunata mana chaskisqankuqa Cristoq historiapin ñawpaqmanta rikuchisqa kasqanta. Chaypin ishkay testigokunata qun, chaykuna sut’ichanku huk ñawpaqman puriq pruebakunapa proceso kasqanta, maypichus sapa pruebaypi atipayta munan huknin pruebayman pasananpaq.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Rikurqani huk huñu runakunata allinta waqaychasqa, sinch’itaq sayasqankuta, mana ima allin rikuytapas qusqankuta chaykunaman, pichus cuerpopa sayarichisqa iñiyta kuyuchiyta munanku chaykunaman. Diosqa paykunata qhawarqan allinchasqanwan. Qhawachisqa karqani kimsa takyakunata—ñawpaq, iskay kaq, hinaspa kimsa kaq angelkunapa willakuyninkunata. Ñawpaqman pusawaqniy angelniyqa nirqan: ‘Ay paypaq, pichus kay willakuynikunaq imapas huk rumita kuyuchinqa utaq huk tupsita kuyurichinqa. Kay willakuynikunaq cheqaq unanchayninqa kawsaypaq ancha ancha importañte. Almakunaq destino-ninqa watakusqa kashan imayna chaskisqa kasqankuman hina’ nispa. Hukmanta kay willakuynikunawan urayman pusasqa karqani, hinaspa rikurqani imayna ancha chaninpi Diospa llaqtan experienciankuta rantirqaku. Chayqa aswan achka ñak’ariywan, ch’ullch’ullña maqanakuywanmi tarisqa karqan. Diosqa paykunata pusarqan thaki-thakillan, tukuy paso-pi paso-pi, chaymanta huk sinchi, mana kuyukuq plataformaman churana kama. Rikurqani wakin sapa runakunata plataformaman qayllaykuspa cimientonta qhawariqta. Wakinqa kusikuywan chaylla sawanman wicharqaku. Hukkunataq qallariqku cimientomanta pantachaykunata maskhayta. Paykunaqa munarqaku allinchaykuna ruwasqa kananpaq, chaymanta plataformaqa aswan hunt’asqa kananpaq, runakuna-taq aswan kusisqa kananpaq. Wakinqa plataformaq hawanmanta uraykuspa qhawariqku, hinaspa nirqaku mana allintachu churakusqa kasqanta. Ichaqa rikurqani casi llapaqmi plataformapi sinch’ita sayarqaku, hinaspa uraykuqkunata kallpacharqaku quejayninkuta saqenankupaq; Diosmi Hatun Arquitecto karqan, paykunataq paypa contranpi maqanakusharqaku. Paykunaqa yupaycharqaku Diospa musphay ruwayninta, mayqanmi paykunata pusarqan chay sinchi plataformakama; hinaspa huk sonqolla ñawinkuta hanaq pachaman oqarispa, hatun kunkawan Diosta hatuncharqaku. Kayqa wakin quejakuqkunata, plataformamanta lluqsisqakunatapas sunqunchirqan, hinaspa paykunapas p’inqakusqa uyawan hukmanta plataformaman wicharqaku.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
«Cristopa ñawpaq hamuynin willakuymanmi kutichisqa karqani. Juanqa Elíaspa espiritunwan kallpanwanpas kachkasqa karqa [ñawpaq angelpa willakuyninta rikch’achispa] Jesuspa ñanninta wakichananpaq. Juanpa qhawaychasqanta mana chaskiqkunaqa Jesuspa yachachikuyninkunamanta mana allinta yanapasqasqachu karqaku [iskay ñiqin angelpa willakuyninta rikch’achispa]. Hamuyninta ñawpaqmanta willaq willakuyman chiqnikusqankurayku, Payqa Mesías kasqanmanta aswan kallpasapa qhawarinakunatapas mana usqhayllachu chaskiyta atirqaku. Supaymi Juanpa willakuyninta rechazaqkunata pusarqa aswanraq ñawpaqman rinqankupaq, Cristotapas rechazananpaq, chakatapi wañuchinankupaqpas [kimsa ñiqin angelpa willakuyninta rikch’achispa]. Chayta ruwasqankuwanmi kikinkuta churakurqaku Pentecostés p’unchaypi bendicionta mana chaskiy atinanman [Apocalipsis chunka pusaqniyuq angelta rikch’achispa], mayqinchus hanaq santuario-man yaykunapaq ñanta yachachinman karqa. Templopa cortinanta llik’isqa kasqanmi rikuchirqa judío sacrificiokuna, ordenanzakuna ima manaña chaskisqa kanankuta. Hatun Sacrificiomi haywasqaña karqa, chaskisqaña karqa; Pentecostés p’unchaypi uraykamusqa Espíritu Santom discípulokunapa yuyayninkuta kay pachapi santuario-manta hanaq pachapi santuario-man apaq, maymanchus Jesus kikinpa yawarninwan yaykusqa karqa, allinchasqanpa allinkayninkunata discípulonkuna pataman hich’ananpaq. Ichaqa judíokunaqa llapa tutayaypi saqisqa karqaku. Salvaciónpa planonmanta hap’iyta atisqanku llapallan k’anchaytami chinkachirqaku, hinaspataq mana imapaq valeq sacrificionkupi, ofrendankupipas confiaspalla kasharqaku. Hanaq santuarioqa kay pachapi santuariopa rantinta hap’ipusqa karqa, ichaqa chay cambiomanta mana ima yachayniyoqchu karqaku. Chayraykumi santo lugarpi Cristopa mediacionninmanta mana allinta yanapasqa kayta atirqakuchu.»
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Askha runakuna mancharisqa sonqowan qhawanku judiokunapa puriyninta, Cristo-ta mana chaskispa chakatapi wañuchisqankuta; hinaspa paypa p’enqaypi ñak’achisqa kasqan historianta ñawirispa, yuyanku payta kuyasqankuta, hinaspa mana Pedro hina ñeq’asqankumanchu, nitaq judiokuna hina chakatapi wañuchinkumanchu. Ichaqa Dios, llapa runakunapa sonqonta ñawiriq, Jesús-ta kuyasqankuta nisqanku munakuyninta pruebayman apamun. Llapa hanaq pacha ancha hatun interés-wan qhawarqan ñawpaq angelpa willakuynin imayna chaskisqa kasqanta. Ichaqa achkakuna, Jesus-ta kuyasqankuta rimaykuqkuna, hinaspa chakataqmanta willakuyta ñawirispa waqasqakuna, paypa hamuynin allin willakuyta asipayarqanku. Kusikuywan willakuyta chaskinankumantaqa, pantasqa yachachiy nispa willarqanku. Paypa rikurimuyninta kuyaykuqkunata cheqnirqanku hinaspa iglesiakunamanta qarqorqanku. Ñawpaq willakuyta mana chaskiqkunaqa iskay ñiqin willakuywanqa mana yanapasqa kayta atirqankuchu; nitaq chawpi tuta qapariywan yanapasqa karqankuchu, chayqa paykunata wakichinanpaq karqan Jesuswan iñiywan yaykunankupaq hanaq pacha santuario-pa aswan santo cheqninman. Ñawpaq iskay willakuykunata qhesachispaqa, yuyayninkuta hina tutayachirqanku, chayrayku kinsa ñiqin angelpa willakuyninpi ima k’anchaytapas mana rikuyta atinkuchu, mayqan ñantaq aswan santo cheqninman rinapaq kasqanta rikuchin. Qhawarqani judiokuna Jesus-ta chakatapi wañuchisqankuman hina, sutillapi iglesiakuna kay willakuykunatapas chakatapi wañuchirqanku; chayrayku aswan santo cheqninman rinapaq ñanta mana reqsinkuchu, nitaq chaypi Jesuspa mañakuyninrayku yanapasqa kayta atinkuchu. Judiokuna hina, mana imapaq valeq sacrificiokunata haywarqanku, paykunapas mana imapaq valeq mañakuyninkuta haywanku Jesuspa saqesqan cuarto-man; hinaspa Satanás, chay pantaywan kusisqa, religionniyoq rikch’ayta hap’in, hinaspa kay cristianokuna nisqa runakunapa yuyayninkuta pay kikinman pusan, atiyninwan, señalkunanwan, llulla admirakuykunawan llamk’aspa, paypa toqllanpi sinchita watanankupaq.” Early Writings, 258–261.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
Qallarisqa Qillqakuna sutiyuq libro-manta pasajekunaqa Future for America nisqapa ministerionninwan kutikutikuspa yachachisqa kasharqan. Ichaqa kay pasajekuna rikuchisqan cheqaqkunaqa mana reparasqachu kasharqan.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
Millerita kuyuriq kuyuchiypa historiankunapa waymarkankunaqa Bibliapi achka allinchay kuyuchiykunapi sayachisqa kanku. Sapa allinchay kuyuchiypi tariq waymarkakunawan mana huk hina reqsisqa kaspaqa, huk runaqa “chayamuq” willakuywan “atiyniyuqchasqa” willakuywan t’aqaypa ancha allin yachayninta entiendenanqa mana ancha posiblechu. Hinallataq probablemi, chay kikin paralelo allinchay kuyuchiykunata reqsiqkunamanta achkakunaqa allinchay kuyuchiykunapa imaymana waymarkankunapi wakin ancha importante kaq atributokunata qispichisqanku.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
Adventismopa qallariyninpi pasakusqankunata hinaspa Adventismopa tukukuyninpi pasakusqankunata rikuchiq “qanchis illapakuna”, gracia tiempopa wisq’akusqanmanña qayllapi kichasqa k’anchaymi. Yachachisqa kanchismi “qanchis illapakuna” nisqaqa iskaynintam rikuchin: “ñawpaq kaq hinaspa iskay kaq angelkunapa willakuyninkuna urapi pasaq ruwaykunapa sut’i siq’isqan”, hinaspa “hamuq p’unchaykunapi kikin ordenninman hina qawachisqa kanqa kaq pasaykunata” ima. “Qanchis illapakuna”qa Alpha hinaspa Omega-pa firmanmi apamun.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
“Ñawpaq kaq huknin hinaspa iskay ñiqin angelkunapa willakuyninkunapa” uraypi ima pasasqankuna qhawachisqanmi, kimsa ñiqin angelpa willakuynin uraypi ima pasasqankunatapas qhawachin. Juanman qillqanampaq kamachisqa karqan mana qanchis trueno-kuna nisqankuta qillqanampaqchu; chay kamachisqaqa Danielman libro-ninta wisq’ananpaq qusqa kamachisqamanmi rikch’akusqa karqan, imaraykuchus yachachisqañam kanchis: “qanchis trueno-kuna rimasqankumanta qipaman, Juanman kamachiy hamun, Danielman hina, huch’uy libro nisqaman hina: ‘Wisq’ay chaykunata qanchis trueno-kuna nisqankuta.’”
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
Ezequielwan Juanwan iskayninku Diospa llaqtanta rikuchinku 1840 watapi ñawpaq angelpa kallpachakuyninpi willakuyta mikhuq hina, hinaspa profeta Jeremíasqa Diospa llaqtan ukhupi ñawpaq angelpa willakuynin mana hunt’akunman hina rikurimusqanrayku pasaq llakikuyta rikuchin.
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 brasen 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 tariykusqa karqan, hinaspan mikurqani; simiykiqa sonqoypaq kusikuyninman, sonqoy kusisqa kachkanman tukurqan: sutiykiwan sutichasqa kani, ay Señor, llapa atiniyoq Dios. Manan asipayaqkunapa huñunakuyninpi tiyarqanichu, nitaq kusikurqanichu; sapallaymi tiyakurqani makiykirayku, phiñakuyniyoqta hunt’achiwanki chayrayku. ¿Imaraykutaq nanaynīqa wiñaypaq, ch’akiyñīqa hampiy atiy mana allchhakuy munasqaqa? ¿Llapallanpi llulla hinachu noqapaq kanki, pisi-pisi p’akikuy yaku hina? Chayraykun Señor kaynata nin: Sichus kutimunki, chayqa kutichisqayki, ñawpaqypi sayanaykipaq; hinaspa allin ancha chanin kaqta mana allin kaqmanta hurqusqaykitaq, simiy hina kanki. Paykuna qamman kutimuchunku; qamqa ama paykunaman kutiychu. Noqataq kay llaqtapaq pirqasqa antsa bronciomanta perqata hina rurasaqki; paykuna qamwan maqanakunqaku, ichaqa manan atipanqakuchu; noqa qanwan kashani qespichinaypaq hinaspa cacharichinaypaq, nin Señor. Hinaspan saqesqayki mana allin runakunapa makinmanta, manchay runakunapa makinmantataq ransomqayki. Jeremías 15:16–21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
Jeremíasqa tarisqanmi karqa huch’uy liwrupa siminkunata, Juanpas Ezequielpas hinallataq; paypas mikhusqanmi karqa willakuyninta, ichaqa chay willakuyqa tukusqanmi huk willakuyman (yaku) mana allinta hunt’akusqaman. Hinan karqa Dios llullakusqa hina, mayqinchus chiqapqa mana atikunachu; ichaqa “llulla” nisqa tumpayqa qunmi llaveta Jeremíasta tarinapaq ñawpaq kaq Millerita llakikuypi, Habacucpi rikuchisqa kasqapi.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Ñuqaqa sayaykusqaymi qhawana posteypi, torreman churasqa kachkaspa; qhawasaqmi ima nisqanta ñuqaman, hinallataq imamanta kutichisaq allinta yachachisqa kachkaptiy. Hinaspan Señorqa kutichiwaraq, nispa: Qillqay rikuchisqata, tablaskunapitaq sut’ita qillqay, ñawirisqanqa kallpaywan purinanpaq. Rikuchisqaqa churasqa p’unchaypaqraqmi kashan; ichaqa tukukuyninpiqa rimanqaña, manataq llullakunqachu. Unaychasqaqa suyay; cheqaqtapunin hamunqa, manataq unaychanqachu. Habakkuk 2:1–3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
Ñawpaq angelpa willakuyninpa rikch’ayninqa qillqasqa karqan 1843 watapi ñawpaq puriqkunapa siq’ipi, mayqinchus Diospa “maki”nwan pusasqa karqan.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Rikurqaniñmi 1843 watapi cuadroqa Señorpa makinan pusasqa kasqanta, chaymanta mana hukman tikrasqa kananpaq kasqanta; yupaykunapas Pay munasqan hina kasqankuta; Paypa makinmi wakin yupaykunapi pantasqata hawanpi kachkaspa pakarqan, chaymi mana pipas rikuyta atirqanchu, makin chinkachisqa kama.” Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
1843 watapi churasqa “ñiqin pacha”qa siq’i tablapi rikuchisqa karqan, chayraykun “1843 pa tabla” nisqa sutichasqa. 1842 watapi lluqsichisqa karqan, Habacucpi kamachikusqaman hunt’asqa hina: “rikuchisqanta qillqay, hinaspa tablaskunapi sut’inchay.” Rikuchisqaqa “tablaskunapi” sut’inchasqa kanan karqan, achka rimaypi, chaymi reqsichin Señor makinta 1843 pa tablapi pantasqamanta hurqusqanmanta qhipaman, chayqa 1850 watapi ñawpaq pionerokunapa tablapi allinchakusqa kananpaq kasqanta. Chay pantayqa ñawpaq llakikuyta paqarichirqan, hinaspa Jeremías sut’inchan August 11, 1840 p’unchawpi uchuy librota mikhuqkunata, paykunataq 1843 watapa ñiqin pachan mana hunt’akusqanrayku llakichisqa karqanku.
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
1840 watapi Jeremías juch’uy librota mikhuptin, chayqa sonqonpa “kusikuywan, anchata kusichikuyninwan” karqa; ichaqa llakikuy chayamuchtin, manaña “kusikurqachu”, hinaspa sapallan tiyakurqa Diospa “makiyninrayku”. Diospa makinqa “wakin yupaykunapi pantasqata” pakarirqa, chaymi Jeremíasman yuyayta apamurqa Dios llullakusqanta hina. Jeremíasman qusqan simiqa kaymi karqa: payqa llakikuy-musunyanmanta “kutirimuptin”, Diosqa Jeremíasta Diospa “simin” hina rurayta munanqa. Jeremíasqa llakikuy-musunyanmanta Diosman kutirimuptin hinaspa reqsiptin chunka sipaskunapa rikch’ayninpi suyay pacha ukhupi kasqanta, Diosqa payta llamk’achinqa siminmanta rimayta apaq hina, maypachachá rikch’ay chayamunan kasqanta sut’ita riqsichinampaq, manaña unayayñachu kasqanta.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Kay chiqakunata kaypi churaykuqpa munayninqa kayta takyachiymi: llapa angelpa willakuyninkunawan, paykunaq “chayamuykuna” hinaspa “kallpachakuyninkuna” kawsay utaq wañuy willakuyta rikuchinku, chaymi iskay laya yupaychaqkunata paqarichin. Kimsa angelkunaqa huk wiñaq, ñawpaqman puriq pruebanakuy ruwaypa kimsa patankunam. Ñuqanchik munaq nisqanchikman aswan ancha chaninnaqmi kayqa: qanchis truenuykunapa yuyaynin 1989 watapi, “pacha tukukuy” chayamusqan qhepaman mana unayllam riqsisqa karqan, Danielpa qhepa suqta versiculonkuna kicharisqa kasqanrayku, juicio tukuyninta willaspa; ichaqa huknin qanchis truenuykunapa kicharikuyqa kachkanraqmi, kimsa kaq angelpa historianta tukuchkananpi.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
Adventismopa qallariyninmanta willakuyqa 1798 watapi ñawpaq angelpa kichasqanmanta qallarin, hinaspapas tukukun Señorpa makinwan pakasqa sutinchana chiqaqta kichasqanwan, chaytaqa huk llakikuyta paqarichinapaqmi makinwan hark’arqan. Chaymanta qhipamanqa makinta hurqun (kicharin), hinaspan sut’incharin suyasqa tiempomanta willakuyta.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Adventismoq tukukuynin willakuyninqa qallarin kimsa kaq angelpa willakuynin 1989 watapi kichasqa kaptinmi, hinaspa tukukun Señorpa makinwan pakasqa huk chiqaqta kichasqanwan, chaytaq huk llakikuyta paqarichinapaq karqan. Kunanqa Payqa makinta qichusqanñam, chayraykutaq ñawpaq llakikuypa willakuyninta hinaspa suyay unay tiempota kichasqan. Payqa kichashanmi 18 de julio de 2020 p’unchawpa yuyaychasqa munayninta.
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 brasen 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 15:19–21.
Chaymi Señor nin: Sichus kutirinki, chayqa kutichisqayki, ñawpaqniypi sayanki. Sichus allin chaninniyuqta mana allinmanta akllanki, simiyniy hina kanki. Paykuna qamman kutimuchunku; ichaqa ama qan paykunaman kutiychu. Kay llaqtamanqa sinch’i broncemanta perqasqata hina rurasaqki. Paykuna qanwan maqanakunqaku, ichaqa manam atipaykusunkichu; noqaqa qanwan kashani qespichinaypaq, salvanaypaq ima, nin Señor. Hinaspa mana allin runakunaq makinkumanta qespichisqayki, manchay runakunaq makinkumantataq rantispa hurqusqayki. Jeremías 15:19–21.