The Spirit of Prophecy: The Tarrying Time and the Midnight Cry

Habakkuk's Two Tables 2 of 95

Habacucpa Iskay Tablankuna 2 / 95

Understanding the Millerite Calendar and the Tarrying Time

Entendiy “Calendario Millerita” nisqapa, hinallata “Tarrying Time” nisqapa ima kayninta

In our last presentation, the question arose about how October 22, 1844, can be the tenth day of the seventh month if March 22, 1844, is the first day of the first month. The Millerites in March 1844 misunderstood what they believed to be the end of 1843. After that disappointment, they re-examined the biblical reckoning of time. This is explained in Gerhard Damsteegt's book, Foundations of the Seventh-day Adventist Message and Mission, particularly on pages 89 and 92. When they believed 1843 ended, they reevaluated two components of their time understanding: the change from 1843 to 1844, and the days that mark the beginning and ending of the years, so they could calculate the tenth day of the seventh month.

Qhipa qhawarichisqaykupin, tapuy hatarirqan imayna 1844 watapi octubre killapa 22 punchawnin qanchis kaq killapa chunka kaq punchawnin kanman, sichus 1844 watapi marzo killapa 22 punchawnin huk kaq killapa huk kaq punchawnin chayqa. Millerita sutiyuqkunaqa 1844 watapi marzo killapin pantarqaku imatataq paykuna yuyarqanku 1843 watapa tukukuynin kasqanmanta. Chay llakikuy qhipamanmi, Bibliapi pacha yupayta musuqmanta allinta qhawaykuyta qallariqku. Kayqa sut’inchasqa kachkan Gerhard Damsteegt qelqasqan libropi, Foundations of the Seventh-day Adventist Message and Mission nisqapi, aswanqa 89, 92 p’anqakunapi. 1843 wata tukusqanta creesqankumanta, iskay kaqkunata pacha entendiyninkupi musuqmanta chanincharqaku: 1843 watamanta 1844 wataman tikrayta, hinallataq imaymana punchawkunata watakunapa qallariyninta tukukuynintawan señalanankupaq, chayhina qanchis kaq killapa chunka kaq punchawninta yupayta atinanankupaq.

I often emphasize that from March 22nd to October 22nd is seven months. I am not suggesting that this is the Seventh Month Movement, but it is interesting that the Millerites believed March 22nd was significant, and it's a helpful mental marker—seven months later brings you to October 22nd. This is factual.

Sapa kuti rimaniy thatami March 22 p’unchawmanta October 22 p’unchawkama qanchis killam kasqanta. Mana nishanichu kayqa Qanchis Killa Kuyuy kasqanta, ichaqa allinmi yachaypaq willayqa Milleritakuna March 22 p’unchawta ancha allin reqsisqa p’unchaw hina hap’isqankuta, hinaspa yuyaypi chakachakuy hina yanapakun—qanchis killam qhipaman apaspa October 22 p’unchawman chayachisunki. Kayqa cheqaqmi.

The disappointment and the tarrying time were not fulfillment's of a time prophecy, but rather the result of a misunderstanding by the Millerites. Their misunderstanding fulfilled the tarrying time and the disappointment; there was no specific prophecy stating that the tarrying time would begin at a certain point. Their belief that 1843 had passed on March 22, 1844, produced the disappointment.

Llakikuyqa, hinallata suyay unaychakuyqa manam pachapa willakusqan profeciapa hunt’akuyninkunachu karqan, aswanpas Milleritakuna mana allin hamut’asqankumanta rikurirqan. Paykunapa mana allin hamut’asqankuqmi suyay unaychakuyta, llakikuytawan hunt’achirqan; manam mayqin sapaq profeciapas nisqachu karqan suyay unaychakuyqa huk chiqanmanta qallarinanpaq. Paykunapa iñiyninku, 1843 watapas 1844 watapa marzo killapa 22 p’unchawninpi pasasqañam kasqanta, llakikuyta paqarichirqan.

Damsteegt says:

Damsteegt nin:

'Although the Karaite reckoning which indicated the end of the Jewish year at the new moon on April 17, 1844, was favored in the major Millerite periodicals, the majority of believers looked to March 21, 1844 as the time for Christ's return. Outside the Millerite movement March 21 was well known and there was a very general expectation of an entire overthrow of the whole system of Adventism on that date.'

Karaíta yupaychay, 1844 watapi abril 17 punchaw musuq killapi judíokunapa wata tukukuyninta rikuchispa, hatun Millerita qillqakuna ukhupi allinchasqa karqan chaypas, iñiqkunapa aswan hatun rak’inmi 1844 watapi marzo 21 punchawta qhawarqanku Cristopa kutimuynin pacha kasqanta. Millerita kuyuymanta hawapiqa marzo 21 punchawqa allinta reqsisqa karqan, chay p’unchaypi Adventismo nisqa llapa sisteman completo urmayninta llapaqpa suyasqan ancha mast’arisqa karqan.

We read yesterday that Miller was expecting that date. The majority of the Millerites were looking at that date, and even their opponents knew it and were watching for it as proof that the Millerites were false. This was the standard understanding. After it passed, they began to investigate the time prophecies more closely, which led them to October 22, 1844. This provides a point of reference for the question that came up yesterday.

Qayna p’unchaw ñawinchakurqaniku Millerqa chay p’unchayta suyashasqanta. Milleritakunaq aswan achka kaqninmi chay p’unchayman qhawarisharqanku, hinaspapas paykunaq awqankunapas chayta yacharqanku, hinaspa chayta suyarisharqanku Milleritakuna llullasqa kasqankuta rikuchina prueba hina. Kaymi karqan sapa kuti chaskisqa hamut’ay. Chay p’unchay pasasqanmanta qhipamanmi pacha willakuykunata aswan allinta maskhayta qallariqku, chaymi pusharqaniku 22 de octubre de 1844 wataman. Kayqa huk t’iqsina qhawayta qun qayna p’unchaw hatarisqa tapuypaq.

The Tarrying Time and Ellen White’s First Vision

Suyaq Pacha hinaspa Ellen Whitepa ñawpaq rikuyñin

Today, I want to spend more time looking at the tarrying time. This is important because we are dealing with Ellen White's first vision, where she says the bright light at the beginning of the path to Heaven was the Midnight Cry, and if you deny that light, you fall off the path to Heaven. I am trying to demonstrate that the Midnight Cry in her vision includes the entire history of the Second Angel's Message.

Kunan p’unchayqa, aswan achka tiempo-taq munani qhawayta suyay tiempo-man. Kayqa ancha importante, imaraykuchus ñoqanchikqa Ellen White-pa ñawpaq rikuywanmi llamk’achkanchik, maypichus payqa nin hanaq pacha-man ñanpa qallariyninpi k’anchay lloqseq kasqanta Chawpi Tuta Qapariy, hinaspa chay k’anchayta ñeq’espaqa, hanaq pacha-man ñanmanta urmaykunki. Ñoqaqa munani rikuchiyta chay Chawpi Tuta Qapariy paypa rikuy-ninpi ukhunpi hap’iq kasqanta Iskay Ñiqin Angelpa Willakuyninpa llapa historianta.

Personally, I have no problem saying that the Midnight Cry in that vision, which is at the beginning of the path and sheds light all along the way, represents the history of the Millerites from 1840 to 1844. The dynamics of that history must be rightly understood. The fulfillment of the Midnight Cry itself was from August 12th through 17th, when the message was presented at the Exeter Camp Meeting, and then they carried the message for about two months—September and October, two months and five days. Before October 22nd, they were preparing for the Lord's return. This two-month period is the history of the Midnight Cry. However, you cannot understand this period without understanding the steps that led into it. For me, the Midnight Cry is, more specifically, the history of the tarrying time, continuing through October 22, 1844.

Ñuqaqa sapallanmi mana imapas sasachakuychu niniykupaq chay rikch’aypi Chawpi Tuta Qapariyqa, ñanpa qallariyninpi kaq, hinaspa tukuy ñanninta achikyachiq, 1840 watamanta 1844 watakama Milleritakunapa historianta rikuchisqanta. Chay historiapa puriyninqa allinmanta entiendisqa kanan. Chay Chawpi Tuta Qapariypa hunt’akuynin kikinqa agosto killapa 12 p’unchawninmanta 17 p’unchawninkama karqa, maypichus willakuyqa Exeter Camp Meeting nisqapi willasqa karqa, hinaspataq paykunaqa chay willakuyta ishkay killantinraq apasqaku—septiembre hinaspa octubre, ishkay killa hinaspa pichqa p’unchaw. Octubre killapa 22 p’unchawninman manaraq chayaspaqa, Señorpa kutimuyninpaq wakichikusharqaku. Kay ishkay killa pachaqa Chawpi Tuta Qapariypa historiannim. Ichaqa, manam kay pachata entiendeyta atinkichu mana ñawpaqman pusamuq puriykunata entiendispaqa. Ñuqapaqqa, Chawpi Tuta Qapariyqa aswan sut’itaqa suyasqa pacha historiannim, hinaspa 1844 watapa octubre killapa 22 p’unchawninkama mast’arikuspa.

Locating the Three Angels’ Messages

Taripaq kinsa Angelkunapa Willakuyninkuta

Here is the history of 1840 to 1844. There are several passages in the Spirit of Prophecy where Sister White tells us we need to know where to locate the messages. When you begin to locate the messages, you realize that all the messages arrive at a certain point in time and are thereafter empowered.

Kaymiqa 1840manta 1844kama historiami. Achka qillqakuna kashan Profecíapa Espíritu nisqapi maypichus Panay White willakuwanchik, maypichus mensajekunata churayta yachananchik kasqanta. Mensajekunata maypi churayta qallariqtiyki, reparanki llapa mensajekuna huk cierto p’unchawman chayamusqankuta, chaymanta qhipamanqa kallpachasqa kasqankuta.

The First Angel arrived in 1798 at the Time of the End, when the Book of Daniel is unsealed and there was an increase of knowledge. The First Angel's Message is empowered on August 11, 1840, when the year-day principle is confirmed for the whole world, bringing down the Angel of Revelation 10, which symbolizes the empowerment of the First Angel's Message.

Ñawpaq Angelqa 1798 watapi chayamurqan Tukukuypaq Pachaspi, Danielpa Libron kichasqa kaptin, yachaypas yapakusqa kaptin. Ñawpaq Angelpa Willakuynin kallpachakusqa kashan 1840 wata, agosto 11 p’unchawpi, wata-p’unchaw kamachiy takyachisqa kaptin llapa kay pachapaq, Apocalipsis 10 nisqapi Angelta uraykachimuspa, chaymi Ñawpaq Angelpa Willakuyninpa kallpachakusqanta unanchan.

The Second Angel arrived in June of 1842. We read yesterday that in June of 1842, Mr. Miller gave his second course of presentations at the Casco Street church. With few exceptions, the Protestant churches closed their doors. So, in June of 1842, the Second Angel's Message arrived, because when a Protestant church closes its door against the First Angel's Message, it becomes part of Babylon. The Second Angel's Message is a call out of Babylon. It is progressive.

Iskay Angel iskay kaq hamurqa 1842 watapa junio killapi. Qayna p’unchaw ñawirirqanchikmi 1842 watapa junio killapi, Señor Millerqa iskay kaq yachachiy rikuchisqankunata qorqan Casco Street iglesiapi. Mana achka sasachakuykunallawanmi, protestante iglesiakuna punkunkuta wichqarqanku. Chayraykun, 1842 watapa junio killapi, Iskay Angelpa Willakuynin hamurqa, imaraykuchus mayqin protestante iglesia ñawpaq Angelpa Willakuyninpa contran punkunta wichq’aykuptin, Babiloniaq partinman tukupun. Iskay Angelpa Willakuyninqa Babiloniamanta lluqsinapaq waqyakuymi. Wiñaqmi.

Sister White tells us that even though the Protestants began to close their doors in June of 1842, the call out of Babylon—the content of the Second Angel's Message—did not actually begin until the Summer of 1844.

Pani Whiteqa willawanchik, ichaqa Protestantekuna 1842 wata junio killapi punkunkuta wichqayta qallarispa kasqankumanta qhipapas, Babiloniamanta lluqsiy waqyayqa—Iskay Ñiqin Angelpa Willakuyninpa yachachisqan—manam cheqaqtapuni qallarisqachu 1844 wata verano pacha kama.

The Second Angel's Message arrived in June of 1842 and is empowered with the message of the Midnight Cry, August 12th–17th, 1844, at the Exeter Camp Meeting.

Iskay ángelpa willakuyninqa chayamurqanmi junio killapi, 1842 watapi, hinaspataq kallpachasqa kachkan chawpi tuta qapariypa willakuyninwan, agosto 12–17 p’unchawkuna, 1844 watapi, Exeter Camp Meeting nisqapi.

The Third Angel arrived on October 22, 1844, because on that day the way into the Most Holy Place is opened, where men can understand that Christ is now the High Priest in the Most Holy Place. There, the ark of the covenant is recognized, and in the ark are the Ten Commandments. When Sister White was taken into the Most Holy Place and looked at the Ten Commandments, she saw that the Sabbath Commandment shone above the others, marking the significance of the Sabbath in the Third Angel's Message. It will be a test over Sabbath or Sunday. On October 22, 1844, the content of the Third Angel's Message arrived.

Kimsaqa Angelqa chayamurqa octubre killapa 22 p’unchayninpi, 1844 watapi, chay p’unchaymi ancha Santísimo Cheqaman yaykunapa ñan kicharisqa karqa; chaypim runakuna entiendenanku Cristoqa kunan Santísimo Cheqapi Hatun Sacerdote kasqanta. Chaypim pacto arcata reqsinku, arcapiqa Chunka Kamachikuykunam kachkan. Paní White Santísimo Cheqaman pusasqa kaspa Chunka Kamachikuykunata qhawarirqan, hinaspam rikurqan Samana p’unchay kamachikuyqa wakinkunamanta aswan lliphipisqanta, chaywan señalaspa Samana p’unchaypa hatun ancha chaninta Kimsaqa Angelpa Mensajenpi. Chayqa huk prueban kanqa: Samana p’unchaychu icha domingochu nisqapi. Octubre killapa 22 p’unchayninpi, 1844 watapi, Kimsaqa Angelpa Mensajenpa imayna kasqan chayamurqa.

One characteristic of all three messages is that when the First Angel's Message arrived in 1798, no one understood it. The Lord raised up William Miller to be the messenger of the First Angel, but it was not until 1818—twenty years later—that Miller began to understand the message. The message arrived, but it takes time before God's people recognize it, and then it is empowered.

Kimsa willaykunapa huknin sapan ruwayninmi kay: Ñawpaq Angelpa Willakuynin 1798 watapi chayamuptin, mana pipas unanchayta atirqachu. Señor Diosmi William Millerta hatarichirqan Ñawpaq Angelpa willakuqnin kananpaq, ichaqa manam 1818 watakama—iskay chunka wata qhipamanraqchu—Millerqa willakuyta unanchayta qallariq. Willakuyqa chayamurqan, ichaqa tiempo munan Diospa llaqtan chayta reqsinanpaq, chaymantataq kallpachasqa kan.

The Second Angel's Message arrived in June of 1842, but no Millerites in 1842 began calling the Protestant churches Babylon. They did not recognize it yet. It was not until the Summer of 1844 that they began to recognize it and call people out of the churches. The message arrives, then it is understood, and then it is empowered.

Iskay kaqnin angelpa willakuyninqa chayaramurqa 1842 watapi junio killapi, ichaqa 1842 watapiqa mana mayqin Millerita runakunapas qallarisqachu protestante iglesiakunata “Babilonia” nispa sutichayta. Manaraqmi chayta reqsirqanichu. Manam 1844 watapi verano pachakamaqa reqsiyta qallarisqankuchu, hinallataq iglesiakunamanta runakunata lluqsimunaykipaq waqyayta. Willakuyqa chayamun, chaymantaqa entiendesqa kan, chaymantaq atiywan hunt’asqa kan.

On October 22, 1844, when Hiram Edson had his vision of Christ moving from the Holy Place to the Most Holy Place, they received some light on Christ's change of ministration. But on October 23, 1844, Hiram Edson was not prepared to write an article or preach a sermon about Sunday being the mark of the beast. They did not understand the Third Angel's Message until after that time period.

1844 watapi 22 ñiqin octubre killapi, Hiram Edsonqa Cristota rikarqan, Paymi Lugar Santo nisqamanta Lugar Santísimo nisqaman purisqanta; chayhinapin Cristo servicionnin tikrasqanmantapas wak illariyta chaskirqanku. Ichaqa 1844 watapi 23 ñiqin octubre killapiqa, Hiram Edsonqa manaraq wakichisqachu karqan domingo punchaw animalpa señalnin kasqanmanta huk artículo qillqanampaq, utaq huk sermón willakunampaq. Paykunaqa manaraqmi kimsa kaq Angelpa Mensajeninta entienderqankuchu, chay pacha qhipamanraq.

The Third Angel's Message is empowered, as Seventh-day Adventists know, when the Fourth Angel of Revelation 18 joins it. For those watching this on LiveStreaming or later on DVDs, you may want to argue about the timing of the Fourth Angel joining the Third on September 11, 2001. At this point, we are not making any arguments about that, but we are not denying it either: The Fourth Angel joins the Third Angel with the Twin Towers coming down, and this is where the Third Angel's Message is empowered.

Kimsa Angelpa Willakuyninqa kallpachasqa kachkan, imaynachus Qanchis p’unchay samana punchawta waqaychaq Adventistakuna yachanku, Apocalipsis 18 nisqapi Tawa Angel paywan huñunakusqanwan. Kayta LiveStreamingpi utaq qhipamanta DVDkunapi qhawaqkunapaq, ichapas munankichik rimayta 2001 watapi septiembre killapa chunka hukniyuq punchawninpi Tawa Angelpa Kimsa Angelwan huñunakuyninpa pacha kasqanmantam. Kay pachapiqa mana imatapas chaymanta sasachakuy simikunata rurashanchikchu, ichaqa manam chayta ñiqillachu kanchik: Tawa Angelqa Kimsa Angelwan huñunakun Iskay Waskha Torreykuna urmaqtin, chaypim Kimsa Angelpa Willakuyninqa kallpachasqa kachkan.

All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.

Kimsa Angelkunapa Willakuyninkuna llapallanmi kay hinan kashanku: chayamunku, hamut’asqa kan, chaymanta kallpachasqa kan.

The Two Door Closings and Temple Cleansings

Ishkay punkukunapa iskay wichq’aykuna, Templopa qhelqaychasqa mayllakuykunapas

In June of 1842, a door began to close, marked by the Protestant churches closing their doors against the First Angel's Message. At the beginning of this history, we see a door closing, and at the end of this history—the history of the Second Angel—the door closes again, the door into the Holy Place, the door in the parable of the Ten Virgins.

1842 watapi inti killapi, huk punku wichq’ayta qallarisqa, Protestante iglesiakuna Primera Ángelpa Willakuyninman punkunkuta wichq’asqankuwan señalisqa. Kay historiapa qallariyninpi, huk punku wichq’akusqanta rikunchis, hinallataq kay historiapa tukukuyninpi—Segundo Ángelpa historiapi—punku yapamanta wichq’akun, Ch’uya Lugarman punku, Chunka Sipaskunamanta rikch’achiypi kaq punku.

These two door closings are important to mark, especially if you are going to deal with the two temple cleansings. Christ cleansed the temple twice when He was on Earth, and Sister White tells us there will be two temple cleansings at the end of the world, as there were in the time of the Millerites. The temple cleansings in the Millerite time can be marked at the closing of the door in June 1842—the first door of the temple, Protestantism—and at the second temple cleansing, when the Millerites' temple cleansing is finished.

Kay ishkay punkukuna wisq’akuykuna sinchi ancha allin reqsichinapaqmi, aswanpas iskay templota pichanakuykunamanta rimayta munanki chayqa. Cristo kay pachapi kashaspan templota iskay kuti picharqan, Sister Whitepas ñawpaqman willawanchik, kay pachapa tukukuyninpi iskay templo pichanakuykuna kanqanta, imaynan Millerita runakunapa tiempollanpi karqan chayhinata. Millerita runakunapa tiempomanta templo pichanakuykuna reqsichiy atikunman 1842 wata junio killapi punku wisq’akuypi—templopa ñawpaq punkun, Protestantismom—hinallataq iskay kaq templo pichanakuypi, maypachachus Millerita runakunapa templo pichanakuy tukukun chaypi.

We are going to look at the tarrying time. In this history of the Second Angel, the tarrying time comes in at March 22, 1844, and is bookended by two temple cleansings. That is the Second Angel's Message.

Qhipa qhipakusqan tiempota qhawarisun. Kay Iskay Angelpa kay historiapi, qhipakusqan tiempoqa 1844 wata, marzo killapa 22 p’unchawninpi haykun, iskay templopa pichasqa kananwan muyurichisqa kachkan. Chayqa Iskay Angelpa Willakuyninmi.

This is also the story of Gideon. There were two cleansings in the story of Gideon, which is one of the symbols of the two temple cleansings and the Second Angel's Message.

Kayqaqa Gedeonpa willakuyñinpas. Gedeonpa willakuyninpi iskay pichakuykuna karqan, chaymi iskay templo pichakuykunapa hinaspa Iskay Angelpa Willakuyninpa huk unanchaqninmanta huknin kan.

The Tarrying Time and the Midnight Cry in Prophecy

Profeciapi Qhipakunapaq Tiempo hinallataq Chawpi Tuta Qapariy

Let us begin our study with a quote from Spiritual Gifts, volume 1, pages 195, 196. We are looking at the tarrying time to understand its connection with the Midnight Cry, because we do not want to reject the light of the Midnight Cry; if we do, we fall off the path to the wicked world below.

Yachayninchikta qallarisun Spiritual Gifts, volumen 1, páginas 195, 196 nisqamanta huk citawan. Qhawashanchikmi suyay unay pachata, Chawpi Tuta Qapariywan tinkisqanta unanchananchikpaq, imaraykuchus mana munanchikchu Chawpi Tuta Qapariypa k’anchayninta chinkachiyta; chayta ruraspaqa, urmaykuchis ñanmantam uraypi kaq millay pacha runakuna kayman.

Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message,"—Now, she just quoted Revelation 18:4, "Come out of her, my people, . . . ." And she says, "This message seemed to be an addition to the third [Angel's] message and joined it, as the midnight cry joined the second angel's message in 1844."

Angelkunaqa kachkarqan hanaq pachamanta atiyniyuq angelta yanapanankupaq, hinaptinmi uyarisqani tukuy maypinapas hina waqyasqakunata: “Lloqsiychis paymanta, llaqtay, ama huchankunapi hukllachasqa kanaykichispaq, amataq chaskinaykichispaq onqochiyninkunamanta; huchankunaqa hanaq pachakama chayarunñam, Diosñataq mana allin rurayninkunata yuyarirunña.” Kay willakuyqa rikurirqan kinsa kaq willakuyman yapasqa hina,—Kunanqa, payqa Apocalipsis 18:4 nisqata hinam qhawayarqan: “Lloqsiychis paymanta, llaqtay, . . . .” Nispa. Hinaspan nin: “Kay willakuyqa rikurirqan kinsa kaq [Angelpa] willakuyninman yapasqa hina, hukllachasqataq karqan chaywan, imaynachus chawpi tuta waqyakuq qaparikuy huk kaq angelpa willakuyninwan hukllachakurqan 1844 watapi, chay hina.”

The Second Angel's Message arrives in June of 1842, and the Midnight Cry joins it in August of 1844. This outpouring of the Spirit upon this message—the call out of Babylon—is the history Sister White uses to describe the history of September 11, 2001, when the Third Angel's Message is joined by the Fourth Angel. The Fourth Angel is when the Mighty Angel of Revelation 18 descends.

Iskay kaq Ñawpaqnin Angelpa Willakuynin chayamun 1842 watapa junio killapi, hinaspa Chawpi Tuta Qapariy hukllawasqa kananpaq yapakun 1844 watapa agosto killapi. Kay Espíritupa hich’aykuy kay willakuy patapi—Babylonmanta lluqsimunaykipaq qayay—chaymi Sister White llamk’achin 11 septiembre 2001 p’unchawpa historianta riqsichinapaq, maypichus Kimsañiqin Angelpa Willakuynin Tawañiqin Angelwan hukllawasqa. Tawañiqin Angelqa chaymi Apocalipsis 18 nisqapi Hatun kallpayuq Angel uraykamun.

"This message seemed to be an addition to the third message and joined it, as the midnight cry joined the second angel's message in 1844. The glory of God rested upon the patient, waiting saints,"—Who did the glory of God rest upon? The patient—what? Waiting. The patient, waiting saints. Okay? The waiting saints; because, we are in the history now where prophecy says, "Blessed is he who waiteth, and cometh to the 1335. Though the vision tarry, wait for it." The people who are going to receive the outpouring of the Holy Spirit are the waiting saints.

“Kay willakuyqa kimsañiqin willakuyman yapasqa hina karqan, hinaspataq chaywan hukllachasqa karqan, imaynachus chawpi tuta qapariyqa 1844 watapi iskay ñiqin angelpa willakuyninwan hukllachasqa karqan hina. Diospa k’anchayninqa llamp’u sonqoyuq, suyakuq santoskunapi samarasqa karqan,”—¿Pimanmi Diospa k’anchaynin samarasqa karqan? Llamp’u sonqoyuq—imataq? Suyakuq. Llamp’u sonqoyuq, suyakuq santoskunapi. Allinchu? Suyakuq santoskunapi; imaraykuchus kunanqa chay historiapiñam kashanchis maypichus profecía nin: “Kusisqa kachun pichus suyakuq, hinaspa 1335-man chayamun.” “Sichus ricuyqa unayasqa hina rikurinqa, chayqa suyapay.” Chay Espíritu Santopa hich’aykusqanta chaskiq runakunaqa suyakuq santoskunam.

"The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God's people to come out of her; that they might escape her fearful doom."—Of course, this is in our day and age; but, the waiting saints in our day and age are prefigured by the waiting saints in the Millerite History which we are looking at.

“Diospa hatun k’anchayninmi samarusqa karqa pacienciayuq, suyasqaña santos patapi, hinaspan paykuna mana manchakuspa qhepakaq solemne willakuyninta qosqaku, Babiloniapa urmayninta willakuspa, hinaspa Diospa llaqtanta waqyaspa paymanta lluqsiykuyta; chayhinaqa paypa manchay tukukuyninmanta qespichikunankupaq.” — Chayqa, chiqaqpuni, kay p’unchaykunapi, kay tiemponchikpi kasqanmi; ichaqa, kay p’unchaykunapi suyasqaña santosqa ñawpaqchasqa kanku chay Millerita historiapi suyasqaña santoswan, mayqintachus qhawashanchik.

"The light that was shed upon the waiting ones penetrated everywhere, and those who had any light in the churches, who had not heard and rejected the three messages, answered to the call, and left the fallen churches."—This is the "Come out of her, my people!" This is talking about those that come out of the churches of Babylon in our day and age once the Sunday Law arrives in the United States. They are the fallen churches, the churches of Babylon.

Kallpachisqa suyukuna patapi k’anchayqa tukuy hinantinman hayk’urqan, hinaspataq iglesiakunapi mayqenkunachus ima k’anchayniyoq karqanku, kimkunachus mana uyarerqankuchu nitaq chaskiyta munarqankuchu kimsa willakuykunata, paykuna waqyakuyman kutichirqanku, hinaspa urmaq iglesiakunamanta lluqsirqanku.—Kaymi nin: “Lluqsimuychis paymanta, llaqtay runakuna!” Kayqa rimashan pichus kunan p’unchaykunapi, Estados Unidos llaqtapi Domingo p’unchaypa Kamachiy chayamunan p’unchaypi, Babilonia iglesiakunamanta lluqsinakuqkunamanta. Paykunan urmaq iglesiakuna, Babiloniaq iglesiakuna.

"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death."—Now she is saying that there are people in the Protestant churches today that have come to the age of accountability since October 22, 1844; and, this is so. The people in the Protestant churches today were not alive when the Third Angel's Message arrived in Millerite History. They are not held accountable to the rejection that the Protestant churches did in their time period, and this is a key point to take note of if you ever study how the history of Christ illustrates the end of the world; because, technically, prophetically Jerusalem could have, should have been destroyed in AD34.

“Achka runakunaqa kay willaykunata qusqankumanta pacha yuyayniyuq kawsayman chayarqanku, hinaptinmi k’anchay paykunapaq lliphipirqan, hinaspataq kawsayta utaq wañuyta akllanankupaq atinqaku karqan.” — Kunanqa payqa ninmi kunan p’unchay protestante iglesiakunapi wakin runakuna kanankuta, paykunaqa 1844 watapi octubre killapa 22 p’unchayninmanta pacha yuyayniyuq kayman chayarqanku; chayqa hinapuni. Kunan p’unchay protestante iglesiakunapi runakunaqa mana kawsarqankuchu kimsa kaq angelpa willakuynin chayamurqan Millerita historiapi chay pacha. Manataq paykunataqa huchachankuchu protestante iglesiakuna kikinkupa pacha tiempopi mana chaskisqankumanta, kaymi huk ancha hatun yuyarinapaq punto, imaynachus Cristopa historianninqa pacha tukuypa qhipa p’unchayninta rikuchin chayta hayk’aqpas yachakuyta munanki chayqa; imaraykuchus, chiqapta, profecía nisqaman hina, Jerusalén llaqtataqa AD34 watapipuni thunisqa kanan karqan, thunisqa kananpaqtaq karqan.

There were 490 years of probationary time cut off for the Jews out of the 2300 years marked in Daniel 8 and Daniel 9. Those 490 years ended in AD 34 with the stoning of Stephen. At that point, Jerusalem, prophetically, was to be destroyed, but it was not destroyed until 70. In The Great Controversy, Sister White says the same thing about that history. She says there were children and others who had not heard the message of Christ and the disciples before 34, and God in His mercy gave them time to be confronted with the message before the destruction of Jerusalem. She identifies, as does Christ, the destruction of Jerusalem as illustrating the end of the world.

Judíokunapaqqa karqan 490 wata kamachisqa tiempom, Daniel 8 hinallataq Daniel 9pi señalasqa 2300 watamanta kuskasqa. Chay 490 watakuna tukukapurqan AD 34 watapi Estebanpa rumiwan wañuchisqanwan. Chay pachapiqa, proféticamente, Jerusalén llaqtam tukuchisqa kanan karqan, ichaqa mana tukuchisqachu 70 watakama. The Great Controversy nisqapi, Hermana Whiteqa chay historiapaq kikillanta nin. Payqa ninmi wawakuna hinallataq wakinkuna kasqanta, paykunaqa manaraq 34 watakama Cristopa hinallataq discipulokunapa willakuyninta uyarirqankuchu, hinaspa Diosqa khuyapayayninpi paykunaman tiempo qorqan, Jerusalén llaqtapa tukukuyninman mana chayamuchkaptinraq mensajewan tinkuchisqa kanankupaq. Payqa reqsichinmi, Cristopis hinallataq ruran, Jerusalén llaqtapa tukukuyninta kay pachapa tukukuyninpa rikch’akuynin kasqanta.

That history prefigures the very history she is speaking about. When the Sunday Law comes to the United States and the message finally goes to the fallen churches, God's children now in Babylon will not be held accountable for the rejection their churches or ancestors made in the 19th Century.

Chay historiaraqmi ñawpaqta rikuchin paypa rimashan kikin historiata. Inti p’unchaw kamachikuy Estados Unidosman chayamuptin, chinkasqa iglesiakunaman willakuy qhipakmanta chayariptinpas, kunan Babiloniapi kaq Diospa wawankuna manam huchachasqachu kanqaku, paykunaq iglesiankuna utaq ñawpaq machunkuna XIX pachak watapi rechazashqankurayku.

"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death. Some chose life, and took their stand with those looking for their Lord, and keeping all his commandments. The third message was to do its work; all were to be tested upon it, and the precious ones were to be called out from the religious bodies. A compelling power moves the honest, while the manifestation of the power of God holds in fear and restraint relatives and friends, and they dare not, neither have they power to, hinder those who feel the work of the Spirit of God upon them. The last call is carried even to the poor slaves, and the pious among them, with humble expressions, pour forth their songs of extravagant joy at the prospect of their happy deliverance, and their masters cannot check them; for a fear and astonishment keep them silent. Mighty miracles are wrought, the sick are healed, and signs and wonders follow the believers. God is in the work, and every saint, fearless of consequences, follows the convictions of his own conscience, and unites with those who are keeping all the commandments of God; and they sound abroad the third message with power. I saw that the third message would close with power and strength far exceeding the midnight cry."

Achka runakunaqa allinta yuyayman chayamuyta atisqan watakunañas karqan kay willakuykuna qusqasqa qhipamanta; k’anchaymi paykunaman k’ancharqan, hinaspa kawsayta utaq wañuyta akllanaykupaq atiyta qosqasqas karqanku. Wakinkunaqa kawsayta akllarqanku, hinaspa Señor-ninkuta suyashaqkunawan sayarqanku, llapa kamachikuyninkunatapas waqaychaspa. Kimsa kaq willakuyqa ruwasqanta ruwanaypaqmi karqan; llapanku chaypi pruebasqa kananpaqmi karqanku, hinaspa chanin kaqkunaqa religionmanta huñusqa cuerpokunamanta waqyasqa lloqsichisqa kananpaqmi karqanku. Huk kallpachaq atiymi chiqap sonqoyuqkunata kuyuchin, ichaqa Diospa atiynin rikuchikuyninqa ayllunkunatawan masinkunatawan manchakuywan hark’aypi hap’in; hinaspa manam atiyniyuqchu, nitaq kallpayuqchu, Diospa Espiritunpa ruraynin paykunapi kasqanta musyaykuqkunata hark’anankupaq. Qhipa waqyayqa wakcha esclavokunamanpas apasqanmi, paykunamanta Diosta manchakuspa kawsakuqkunaqa, pisi kasukuy rimaykunawan, kusisqa qespichiyninku qayllamuyta rikuspanku, mana tukukuq kusikuy takiyninkuta lluqsichinku; patronninkunaqa manam paykunata sayachiyta atinchu, imaraykuchus manchakuywan musphaywanmi upallachisqa qhipakunku. Hatun milagrokunam ruwasqa kanku, onqosqakuna allinchakuchisqa kanku, señalkunawan admirakuyniyuq ruraykunawanpas iñiqkunata qatinku. Diosqa kay ruraypim kashan, llapa santo runapas, ima pasaqmanta mana manchakuspa, sapan sonqonpa yuyaynin cheqanman hina qatipan, hinaspa Diospa llapa kamachikuyninkunata waqaychaqkunawan hukllawakun, paykunataqmi kimsa kaq willakuyta atiyniyuqta maymanpas waqyarinku. Noqaqa rikurqani kimsa kaq willakuyqa chawpi tuta waqyakuyta aswan llumpay atiyniyuqwan kallpayuqwan tukukuqta.

In these two paragraphs, this is the second time she has compared our history at the Sunday Law at the end of the world with the history of the Midnight Cry. The first time, she says the Mighty Angel of Revelation 18 joins the Third Angel as the Midnight Cry joined the Second Angel. Even though she is addressing the history of the Sunday Law crisis, she is clearly using the history of the Second Angel as a point of reference. They are parallel histories.

Kay iskay párrafokunapi, kayqa iskay kutiñam payqa ñuqanchikpa historianta, pacha tukukuypi Domingo Ley nisqawan tupuq historiata, Chisi Chaupi Qapariypa historiwan tupachin. Ñawpaq kutiqa, ninmi, Apocalipsis 18-manta Hatun Angelqa Kimsa Kaq Angelwan huñukun, imaynatachus Chisi Chaupi Qapariy Iskay Kaq Angelwan huñukusqa karqan hina. Payqa Domingo Ley krisispa historianta rimashaspapas, sut’itaqmi Iskay Kaq Angelpa historianta huk ricuchiq hina apakachkan. Paykunaqa kikinchasqa, parallel historiakuna kanku.

"Servants of God, endowed with power from on high, with their faces lighted up, and shining with holy consecration, went forth fulfilling their work, and proclaiming the message from heaven. Souls that were scattered all through the religious bodies answered to the call, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction."

Diospa kamachinkuna, hanaqmanta atiyniyoqkuna, uyankuna k’anchasqa, ch’uya t’aqasqa kasqankuwan llipyachisqa, lloqsirqanku llamk’ayninkuta hunt’aspa, hanaqmanta willakuyta willakuspa. Diyniq ayllukunapi ch’iqirisqa karqanku almanakapas qayayman kutichirqanku, hinaspa chanin kaqkuna usqhaylla oqorqanku chinkachisqa iglesiakunamanta, imaynatachus Lot Sodomamanta usqhaylla orqosqa karqa chinkachiyninmanta ñawpaqta.

When it comes to the call out of Babylon, whether at the end of the world or in the Second Angel's Message, Lot is a symbol of that history and the destruction of Sodom.

Babiloniamanta lluqsispa qayasqa kasqanmanta rimaptinchikqa, pacha tukukuypi hina icha Iskay Ñiqin Angelpa Willakuyninpi, Lotqa chay historiapa unanchaqninmi, hinallataq Sodomapa chinkachisqa kasqanpipas.

If you understand Daniel 11 correctly, in verse 41 the King of the North enters the glorious land and many are overthrown, but "these shall escape his hand, even Edom, Moab, and the chief of the children of Ammon." Moab and Ammon are the children of Lot's two daughters. Lot's family represents those who escape the hand of the papacy at the Sunday Law crisis.

Sichus Daniel 11-ta allinta entiendenki chayqa, versículo 41-pi Norte llaqtapa Reynin yaykun sumaq allpaman, achka runakunataq urmachisqa kanku; ichaqa “kaykunaqa makinmanta qispinqaku, Edom, Moab, hinallataq Ammonpa churinkunamanta aswan ñawpaq kaqkuna.” Moabwan Ammonwanqa Lotpa iskay ususinkunapa churinkuna kanku. Lotpa ayllunqa rikuchin chaykunata, pikunachus domingo kamachikuypa sasachakuy p’unchawpi papadopa makinmanta qispinqaku.

Sister White uses this symbolism. The fallen churches are represented by Lot, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction. God's people were fitted up and strengthened by the excellent glory which fell upon them in rich abundance, preparing them to endure the hour of temptation. A multitude of voices were heard everywhere, saying, "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus."

Paní White kay simbolismota llamk’achkan. Urmamusqa iglesiakunaqa Lotwan sut’ichasqa kanku, chaymi ancha chanin kaqkunaqa usqhaylla hurqusqakuna karqaku wañusqa kananpaq akllasqa iglesiakunamanta, imaynan Lotqa Sodomamanta usqhaylla hurqusqasqa karqa paypa chinkayninmanta ñawpaqta. Diospa llaqtantin runankunaqa allichasqa, kallpachasqa ima karqaku chay ancha sumaq hatun k’anchay paykunaman qhapaq achka kayninwan uraykusqanwan, wakichisqa kachkaspanku tentación hora muchuyta much’unankupaq. Tukuy cheqpi achka simikuna uyarikusqa karqa, nispa: “Kaypin kachkan santoakunapa paciencian; kaymi Diospa kamachikuyninkunata waqaychaqkuna, Jesuspa iñiynintapas.”

While she is talking about the call out of Babylon at the end of the world, she uses the history of the Second Angel's Message in the Millerite time period to describe that call. The Second Angel's Message is a call out of Babylon, and this history typifies the history of the Sunday Law crisis.

Payqaqa kay pachak tukukuypi Babiloniamanta lluqsiy waqyakuymanta rimashaspan, Miller llank’aqkuna p’unchawkunapi Iskay Ángelpa Willakuyninpa historianta chay waqyakuyman sut’ichanapaq llamk’achin. Iskay Ángelpa Willakuyninqa Babiloniamanta lluqsiy waqyakuymi, hinaspa kay historiaraqmi Domingo Leypa sasachakuy historiata rikch’achin.

One of the biblical references Ellen White uses to describe this history is the story of Sodom and Gomorrah. We will read from Genesis 19:1-11, which is part of the story of Lot.

Huk biblia nisqapi willakuykunamanta Ellen White kay historiata sut’inchananpaq hukninman churqan Sodomawan Gomorrawanpa willakuyninmi. Ñawirisun Génesis 19:1-11 nisqamanta, chayqa Lotpa willakuyninmanta huknin partinmi.

And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. And Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. But the men put forth their hand, and pulled Lot into the house to them, and shut the door. And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

Ch’isiyaqmi iskay angelkuna Sodoma llaqtaman hamurqanku; Lottaq Sodomapa punkunpi tiyasharqan. Lot paykunata rikuspa, tinkuq lluqsirqan; uyan hallp’aman churaspa k’umuykukurqan. Hinaspan nirqan: Qhawariychik ari, señorkunay, ama hina kay servidorniykipa wasinman yaykuychik, tutantin qhipariychik, chakiykichikta mayllakuychik; tutamantaña paqarin temprano hatarispaykichik ñanniykichikta purinkichik. Paykunañataq nirqanku: Mana; ichaqa callepi tutantin qhiparisun. Chaymi sinchita mañakurqan; hinaspan paykuna paywan kuska yaykurqanku, wasinman haykurqanku. Paytaq mikhuyniyuq raymita rurapurqan, levaduraynaq t’antata wayk’urqan, paykunañataq mikhurqanku. Manaraq puñuykuchkaptinkuqa, llaqtapa runakuna, Sodomapa runakuna, wasita muyuriykurqanku, machu wayna, llapa runakuna tukuysuyumanta hamuspa. Lotta waqyaspa nirqanku: Maypitaq kashanku chay runakuna kay tuta qanman yaykamuqkuna? Hurqumuyku, paykunata reqsinaykupaq. Lottaq punkuman paykunaman lluqsispa, qhipanta punkuta wisq’arqun; hinaspan nirqan: Ama hina ruwaychikchu, wawqeykuna, ama kay hina millay mana allinta ruwaychikchu. Qhawariychik ari, iskay ususiykuna kan, manaraq qhariwan reqsinakusqakuna; paykunata, ama hina kaspa, qankunaman hurqumuykichis, munasqaykichikman hina paykunawan ruraychik; kay runakunamanqa ama imatapas ruwaychikchu, imaraykuchus paykuna wasiyniypa qhataqninpa llanthunman hamusqankurayku. Paykunañataq nirqanku: Qhipaman kutiy. Yapamantaq nirqanku: Kay sapan runaqa kayman tiyarikuq hamuspa, kunanqa juez kayta munan; kunanqa qanta aswan millayta rurasaqku paykunamantaqa. Hinaqtinmi runata, Lotta, sinchita ñit’irurqanku, punkuta pakinankupaq qayllaykamurqanku. Ichaqa chay runakuna makin’kuta haywarispa, Lotta wasiman paykunaman aysaykurqanku, punkutapas wisq’arqunku. Punkupi kaq runakunatañataq ñawsa kaywan maqaykurqanku, huch’uy hatun llapantinta; chaymi punkuta tariyta aswan sasachakuspalla sayk’urqanku.

Progressive Testing and the Tarrying Time

Pruebas Progresivas y el Tiempo de Demora

Sister White talks about a progressive testing process in the time of Christ and in the time of the Millerites, illustrating a progressive testing process for us. In Early Writings, page 259, she says:

Paní Whiteqa rimarin Cristopa tiemponpi hinallata Milleritakunapa tiemponpipas huk ñawpaqman puriq pruebakuy ruwaymanta, noqanchispaqpas chay hina ñawpaqman puriq pruebakuy ruwayta rikuchispa. Early Writings, p’anqa 259pi, kayhinan nin:

"Those who would not receive the message of John the Baptist could not be benefitted by the teachings of Jesus, neither could they be benefitted by the ministration of Christ in the Sanctuary above." She then says, "Those that did not receive the First Angel's Message could not be benefitted by the Second Angel's Message, neither could they be benefitted by the Midnight Cry."

“Juan Bautistaq willakuyninta mana chaskiqkunaqa, Jesuspa yachachikuyninkunamantaqa mana allinta yanapachisqa kayta atirqankuchu, nitaqmi hanaq Santuariopi Cristoq servicionninmantaqa allinta yanapachisqa kayta atirqankuchu.” Chaymantaq nispanmi, “Ñawpaq Angelpa Willakuyninta mana chaskiqkunaqa, Iskay Angelpa Willakuyninmantapas mana allinta yanapachisqa kayta atirqankuchu, nitaqmi Chawpi Tuta Qapariymantapas.”

In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.

Kay pasaje nisqapi Early Writings, 259, maypi punku wichq’akusqan Cristoq tiemponpi, judíokunaqa hunt’asqa tutayaypi, ñawsa kaypi kanku.

The Millerite history of the Second Angel is the history of Lot. The two angels come to town (June 1842), the Second Angel's Message arrives, and Lot has them tarry for the night (the Tarrying Time). There is a judgment, and then a door closes (October 22, 1844).

Iskay Angelpa willakuywan Milleritakunaq historiankunaqa Lotpa historiannintaqmi. Iskay angelkuna llaqtaman chayamunku (Junio 1842), iskay ñiqin Angelpa Willakuynin chayamun, hinaspa Lotqa paykunata tutapuni samarikunankupaq qhiparichin (Qhipariy Pacha). Huk taripaymi kanan, chaymanta huk punku wichq’akun (22 de octubre de 1844).

We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.

Huk Bibliaq huk historianta qhawasunchis, maypichus suyay pacha Milleritakunaq Historianwan tinkun, kayta hunt’aspa ñawpaqman apaykuyta manaraq ruwaspa.

Moses, the Sanctuary, and the Tarrying Time

Moisés, Santuario, hina suyay pacha ima.

The next history is Moses receiving instructions on building the sanctuary and the Law.

Qatiq qillqasqa willakuyqa Moisespa yachachiykunata chaskisqanmi santuario ruwanapaq hinaspa Leymanta.

"Upon the seventh day, which was the Sabbath, Moses was called up into the cloud. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire. 'And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the mount forty days and forty nights." Patriarchs and Prophets, 313, 314.

Qanchis kaq p’unchaypi, samana p’unchay kaqpi, Moisesqa puyuman wichariypaq waqyachisqa karqa. Ch’usaylla puyuqa llapa Israelpa ñawpaqenpi kicharikurqa, Señorpa hatun k’anchayninpas mikhuq ninahina paqarimurqa. “Hinaspan Moisesqa puyupa chawpinman haykurqa, urqumanpas wicharirqa; Moisesqa urqupi tawachunka p’unchay, tawachunka tuta karqa.” Patriarchs and Prophets, 313, 314.

The forty days' tarry in the mount did not include the six days of preparation.

Chusku chunka p’unchaykunata orqopi suyayqa manam soqta p’unchay wakichikuytaqa ukhuncharanchu.

During this history, Moses spent 46 days receiving instructions on building the temple, paralleling the 46 years from 1798 to 1844 when the Lord raised up the Millerite temple, and the 46 years of Herod's reconstruction of the temple noted in John 2:20, as well as the 46 chromosomes of the human temple. During the six days, Joshua was with Moses, and together they ate manna and drank from the brook that descended out of the mount. Joshua did not enter the cloud with Moses but remained outside, eating and drinking daily while awaiting Moses' return, while Moses fasted during the forty days.

Kay historiapaqmi, Moisésqa 46 p’unchaykunata qespichirqan templota ruwachinapaq yachachikuykunata chaskispa; chayqa kikinchayllata rikuchin 1798manta 1844kama 46 watakunawan, chay p’unchaykunapi Señorqa Millerita templota hatarichirqan; hinallataq Juan 2:20pi nisqaman hina Herodespa templota musuqmanta sayarichisqan 46 watakunawan, chaymantaq runapa templo nisqapa 46 cromosomankunawanpas. Soqta p’unchaykunapi Josuéqa Moiséswan karqan, iskayninkutaq maná mikhuq karqanku, urqumanta uraykamusqan mayumantataq upyaq karqanku. Josuéqa manan Moiséswan kuska phuyuman haykurqanchu, aswanqa hawapi qhiparispan sapa p’unchay mikhuspa upyaspa Moiséspa kutimunan suyarirqan, Moisestaq chay tawa chunka p’unchaykunapi ayunaq karqan.

During his stay in the mount, Moses received directions for building a sanctuary in which the divine presence would be specially manifested. 'Let them make Me a sanctuary; that I may dwell among them' (Exodus 25:8), was the command of God.

Urqupi tiyasqan p'unchawkuna pachapi, Moisésqa chaskirqan yachachiykunata huk santuario ruwanapaq, maypichus Diospa kayninqa aswan sut'inchaywan rikuchikunqa. “Paykunaman niychis: Ñuqapaq huk santuario ruwachunku, paykunawan kuska tiyanaypaq” (Éxodo 25:8), nispaqa Diospa kamachikuynin karqan.

This is where we find the number 46 associated with the building of the sanctuary.

Kaypi tarisunchik 46 yupayta santuario ruwasqa kanwan tinkisqata.

We will read from Exodus and note a tarrying time in this story, as it prefigures the tarrying time in the time of Christ, the Millerites, and at the end of the world. The tarrying time produces the environment that allows the Midnight Cry to be proclaimed and to produce two classes of worshippers. Without the tarrying time, the dynamics of that history would not be in place for what the Lord wants to accomplish at the Midnight Cry. We must see what the tarrying time represents.

Éxodomanta ñawirisun, kay willakuypi suyasqa pacha kasqanta qhawarispa, imaynachus chayqa Cristopa pachaspi, Milleritakunapa pachaspi, hinallataq kay pachapa tukukuyninpi suyasqa pachata ñawpaqman rikuchin. Chay suyasqa pachaqa chay hina kaq kawsay muyuta paqarichin, chawpi tutapa qapariynin willasqa kananpaq, iskay kastam yupaychaqkunatataq paqarichinanpaq. Mana suyasqa pacha kaptinqa, chay historiapa puriyninkunaqa manan kananmanchu imatachus Señorqa Chawpi Tutapa Qapariyninpi ruwananta munanpaq. Rikuyta atisun imatachus chay suyasqa pacha sut’ichan.

And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. . . . And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words. Exodus 24:1, 6-8.

Hinaspan Moisesta nirqan: “Señormanman wichariy, qam, Aaronwan, Nadabwan, Abihuwan, chaymanta Israelpa qanchis chunka kurakankunawan; karullamanta yupaychaychik. . . .” Hinaspan Moisés yawarpa kuskanta hap’ispa matikunaman churaran; yawarpa kuskantataq altar pataman ch’aqchurqan. Hinamanta tratopa qillqasqanta hap’ispa, llaqtapa uyariyninpi ñawirirqan; paykunañataq nirqanku: “Señorpa llapa nisqanta ruwasaqku, kasukusaqku ima.” Hinaspan Moisés yawarta hap’ispa runakunaman ch’aqchurqan, nispa: “Qhawariychik, kaymi tratopa yawarnin, mayqintachus Señor qankunawan ruwarqan kay llapa simikuna rayku.” Éxodo 24:1, 6-8.

This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.

Kay 46 punchaw pacha, kay suyay pacha, Señorqa huk llaqtawanmi pactoman yaykun.

Did the Lord enter into covenant with the Millerites in this history? Yes.

¿Kay historiapi Señorqa Milleritakunahuan tratuta ruraranchu? Arí.

Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.

¿Acaso hizo Él pacto con la iglesia cristiana en Pentecostés, en el tiempo de Cristo? Sí.

So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.

Chaymi, kay suyasqa pachaqa huk ñanmarkam Señorqa huk llaqtawan rimanakuyman yaykusqanmanta.

And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:12-18.

Hinaspan Señorqa Moisesta nirqan: “Qam hamuy ñuqaman orqoman, chaypi kachun; hinaspan qampaq qosqayki rumi tablasta, kamachikuyta, hinallataq kamachiykunata qillqasqayta, paykunata yachachinaykipaq” nispa. Chaymi Moises hatarirqan, yanapaqnin Josuewan kuska; hinaspan Moises Diospa orqonman wicharqan. Hinaspan kurakkunata nirqan: “Kaypi suyaychik noqayku rayku, qankunaman kutimunaykukama; qhawariychik, Aaronwan Hurwan qankunawan kashanku: mayqen runachus ima ruwayninta charinqa, paykunaman hamuchun” nispa. Chaymanta Moises orqoman wicharqan, puyutaq orqota taparqan. Señorpa k’anchaynintaq Sinaí orqo patapi tiyarqan, puyutaq soqta p’unchayta taparqan; qanchis kaq p’unchaypitaq Moisesta waqyarqan puyu chawpinmanta. Israelpa churinkunapa ñawinpitaq Señorpa k’anchaynin rikurisqan orqo patapi mikhuy nina hina karqan. Hinaspan Moises puyu chawpinman yaykurqan, orqomantaq wicharqan; Moisestaq orqopi karqan tawa chunka p’unchay, tawa chunka tuta. Éxodo 24:12-18.

In the history of Moses, we see a tarrying time. During this time, the two tables symbolize the covenant, and the Lord is entering into covenant and giving Moses instructions on building the temple.

Moisespa historiampi, suyay tiempota rikunchis. Kay tiempo ukhupi, iskay tablaka tratota unanchan, chaykamataq Señorqa tratoman yaykun hinaspa Moisesta kamachin templo ruranamanta.

From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.

1798 watamanta 1844 watakama, chay 46 watakuna ukhupi, Señorqa Millerita templota hatarichisharqan, chaymanta modernoakuna Israelwan rimanakuyman haykunanpaq.

The period we just read about with Moses and the tarrying time of the 70 elders is called Pentecost in biblical history—fifty days after Passover. The Lord instructed Israel to commemorate Pentecost forever. In the New Testament, Pentecost is a focus of the early Christian church, commemorating this very history. We find the same components at Pentecost in the time of Christ, in the history of the Millerites, and these components will be repeated at the end of the world.

Pisi ñawpaqta Moiséswan chay 70 kurakakunapa suyay pacha nisqanmanta ñawinchayku, Bibliaq historiapin Pentecostés sutiyoqmi kanki—Pascua qhepanta pichqa chunka p’unchaw. Señorqa Israelta kamachirqan Pentecostésta wiñaypaq yuyarichinankupaq. Musuq Testamento-piqa, Pentecostésqa ñawpaq cristiano iglesiapaq huk hatun umalliqmi, kay kikin historiata yuyarichispa. Tarinki chay kikin kaqninkunata Pentecostéspi Cristopa pacha tiempompi, Milleritakunapa historiapipas, hinallataq kay kaqninkunaqa kutimunqaku kay pachapa tukukuyninpi.

Pentecost and the Tarrying Time in the New Testament

Pentecostés raymi, chaymanta Musuq Testamento ukhupi suyay pacha.

Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.

Pentecostés nisqaman qhawaykusunchis Lucas 24:44-52 mantam, Emaúsman ñanpi purisqankumanta willakuy ukhupi.

Earlier in Luke, the two disciples walking with Jesus ask Him to tarry with them. The Bible uses the word 'tarry.' There is a tarrying time marked there, but we want to mark a different tarrying time in this same history.

Ñawpaqta Lucaspi, iskay disipulokuna Jesuswan purispa payta mañakunku paykunawan qhiparinanpaq. Bibliapiqa “qhipariy” nisqa simita llamk’achin. Chaypi huk qhipariy pacha señalasqa kachkan, ichaqa kay kikin willakuyllapipuni huk sapan qhipariy pachata señalayta munanchik.

And he [Jesus] said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

Hinaspan Jesús paykunata nirqan: Kaymi qankunaman rimarisqay simikuna, qankunawanraq kashaspay, noqa rayku tukuy ima hunt’akunanmanta, imachus qelqasqa kashan Moiséspa kamachikuyninpi, profetakunapi, salmos nisqakunapipas. Chaymantan pay kicharirqan paykunapa yuyayninkuta, Qelqasqakunata entiendenankupaq. Hinaspan paykunata nirqan: Kayhinan qelqasqa kashan, hinaspan Cristo ñak’arikunan karqan, wañusqakunamanta kimsakaj p’unchaypi kawsarimunanpaq; hinaspa huchakunamanta wanakuyta, huchakunapa pampachakuyninta ima, sutinpi tukuy llaqtakunaman willakunanpaq, Jerusalén llaqtamanta qallarispa. Qankunan kaykunamanta testigokuna kankichik. Hinaqtin, qhawariychik, Noqaq Taytaypa prometesqanta qankunaman kachamusaq; ichaqa Jerusalén llaqtapi suyaychik, hanaq pachamanta kallpawan pachallikusqa kanaykichikkama.

The tarrying time is marked by the command to tarry in Jerusalem for power. This is where the empowerment of the message takes place for the Millerites.

Suyakuynin pachaqa señalasqa kachkan Jerusalén llaqtapi atiyta chaskinankupaq suyaynankupaq kamachisqa kasqanwan. Kaypim Milleritakunapaq willakuynin kallpachasqa kan.

To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.

Taryaqta nin kaykan suyayta. “Kusisqanmi payqa suyasuqqa.” ¿Imataqpaq? Atiyniyuqchasqa kaypaq.

You cannot correctly understand the empowerment of the Midnight Cry unless you understand the tarrying time, where they are commanded to wait for that power. It is part of the story. To have the light set up behind you continue to shine, you must understand the whole history.

Manam atinman allinta entiendenkichu atipaq chawpi tuta qapariyniyoq kallpachakuyta, mana entiendespa suyay pacha-ta, maypichus paykunata kamachinku chay kallpata suyanankupaq. Chayqa willakuypa huknin rakunmi. Qhipaykipi churaska k’anchayqa sutinchaspalla k’anchamunanpaq, llapan historiata entiendenayki tiyan.

You may not yet see where this is going, but tomorrow it will become clear.

Manaraq ichapas mana kayqa mayman risqanta rikunkichu, ichaqa paqarinmi sut’inta qhawarinki.

The Three Prophecies and the Tarrying Time

Kimsa Willakuykunamanta hinaspa Suyasqa Pacha-manta

Three prophecies led the Millerites to a misconception that caused the tarrying time and the first disappointment. These prophecies are the same three that William Miller said he was given the commencement for: the 1335, the 2520, and the 2300 days.

Kimsa qillqasqa willakuykunaqa Milleritakunata pantasqa yuyayman pusarqan, chaymi suyasqa pacha chaymanta ñawpaq kaq llakikuyta apamurqan. Kay kimsa willakuykunaqa kikinmi chay kimsa kasqanku, mayqentachus William Miller nisqa, payman qallarichiyta qusqanku: 1335, 2520, hinallataq 2300 p’unchaykuna.

If you understand that the tarrying time is a specific component of the Midnight Cry, you must ask what produced the tarrying time. It was these three time prophecies: the 1335, the 2520, and the 2300.

Sichuskiwaqmi suyasqa pachaqa Chawpi Tuta Qapariypa huk sapa kaqnin kasqanta, tapunayki tiyan imataq chay suyasqa pachata paqarichirqan. Chayqa kay kimsa pacha willakuynikuna karqan: 1335, 2520, hinallataq 2300.

If you reject the prophecy of the 2520 and the 1335, you are denying the Midnight Cry and fall off the path to the wicked world below.

Sichus qankuna 2520 chaymanta 1335 nisqa willakuyta mana chaskinkichikchu, chayqa Chawpi Tuta Qapariyta ñinkichik, hinaspataq uraypi kaq mana allin pacha runakunapaq ñanmantam urmaykunkichik.

That is where we are heading with all this.

Chaymanmi kay tukuywan risaqkuna.

They tarry because they are to wait for power from on high, and in the Millerite History, that power was the Midnight Cry.

Paykuna qhipakunku, hanaqmanta kallpata suyanankupaq; hinaspa Millerita Willakuy Historiapi, chay kallpaqmi Chawpi Tuta Qapariy karqa.

But tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. Luke 24:49-52.

Ichaqa qankunaqa Jerusalén llaqtapi suyaychik, hanaqmanta kallpawan pachallachisqa kankichikama. Hinaspataq payqa pusarqa paykunata Betania kama, makinkunata oqarispaqmi samincharqa. Hinaspataq saminchashaqtinmi payqa paykunamanta t’aqasqa karqa, hanaq pachaqman apasqa karqa. Paykunataq yupaycharqanku, hinaspataq ancha kusikuywan Jerusalénman kutirqanku. Lucas 24:49-52.

Bethany is a suburb of Jerusalem, about a mile and a half outside the city. In Jesus' day, this was a significant distance, as people walked everywhere.

Betaniaqa Jerusalén llaqtapa huk suyuyninmi, llaqtamanta huk milla y medio hina karupi. Jesuspa p’unchayninkunapiqa, kayqa ancha hatun karuymi karqan, imaraykuchus runakunaqa llapallan maymanpas puriyllawanmi riq.

Bethany means 'House of the Poor.'

Betaniaqa sutipa “Waqchakunapa Wasin” ninanmi.

Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.

Jesuspa aswan munasqan maynin karqa Betania llaqtam, maypichá Lazaro, María, hinallataq Marta tiyakurqanku.

It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.

Allinmi qhawasqa kanman kayta reparanapaq: Triunfal Yaykuy nisqa willakuytaqa Panay White-mi llamk’achin Chawpi Tuta Waqaychayta nisqata sut’inchananpaq.

Before Jesus entered Jerusalem for the Triumphal Entry, He tarried in Bethany, the House of the Poor. There is a tarrying time that precedes the Triumphal Entry, just as there is a tarrying time that precedes the Midnight Cry. They are parallel histories, but we are still dealing with Luke 24:44-52 and waiting and tarrying in Jerusalem.

Manaraqmi Jesús Jerusalénman Haykuy Triunfal nisqapaq hamunaymanta ñawpaqta, payqa Betaniapi suyarirqan, Waqchakunapa Wasinpi. Kachkanmi huk suyay pacha Haykuy Triunfal nisqamanta ñawpaqta, hinallataq kachkan huk suyay pacha Ch’isipi Qapariymanta ñawpaqta. Iskayninqa kikinchasqa willakuykunam, ichaqa kunanpas Lukas 24:44–52 nisqawanmi rikhurishanchik, Jerusalénpi suyaspalla hinallataq tarispalla.

In Early Writings, page 247, speaking of the Millerite History, Sister White says:

Ñawpaq Qelqaspi, p’anqa 247pi, Milleritakunapa Historiamanta rimashaspa, Panay White kaynata nin:

"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."

Pantjasqa runakunaqa Qellqasqa Simikunamanta rikurqanku paykunaqa suyasqa p’unchawpi kashasqankuta, chayraykutaq pacienciayuqta suyanankuta rikuypa hunt’akusqanta. Chay kikin pruebakunam paykunata pusarqan Señorninkuta mask’anankupaq 1843 watapi, hinaspataq paymanta suyanankupaq 1844 watapi.

At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.

Chawpi tuta qapariypi, Miller runakunaq qelqakuna santakuna yachayninku kicharisqa karqan.

"The disappointed ones" from the first disappointment saw from the Scriptures that they were in the tarrying time, and the same evidence that led them to predict 1843 as the return of the Lord now proved 1844.

Ñawpaq llakikuypi pantasqa runakunaqa Qillqasqa Simikunamanta rikurqanku paykunaqa suyasqa p’unchawpi kasqankuta, chayllataqmi kikin willakuy paykunata pusarqan 1843 watata Señorp kutimunanpaq willakuyta; kunanri 1844 watatam chiqaqchasharqan.

What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.

¿Imatataq Señorqa paykunapaq ruraran? Paykunapa yuyayninkuta kicharirqan. Kayqa discipulokunapa historiankuwan kikinchaska historiami.

Jacob’s Tarrying Time and the Covenant

Jakobpa suyay tiempun hinaspa Kumpirakuywan Patriarka Jakobqa llakiywan ñit’isqa, llakiywan hunt’asqa, manchakuywan hap’isqa karqa. Chayqa huk sach’a ukupi kasqanmanta, huk mayu chimpapi, wayq’upa ukhunpi, waq wasichakunaq qayllanpi, chisi tutapi, sapallan hinallataq kananmi karqa. Chakrapiqa kay p’unchaypi Isawpa lliklla qhawayninqa rikurisqa, paymi tukuynin runakunawan payman hamuspa. Manan Isawpaq sunqunpi k’uychiynin kasqanta yachanchu; manchakuywanqa “ancha llaqllanayasqa karqa” (Genesis 32:7). Chaymi Jakobqa achkata ruraspa sapallan qhiparirqan, “sasachakuyta qhawayta” (versículo 24, margen). Ichapasmi wañuyman qayllaykarqan. Sasachakuyninqa ukhupi mana Isawllachu karqa; hanan pacha Dioswanmi tinkuchkarqan. Aswan allinman qhawarispa ñawpaq tiempunman chayaspa, huchan qhawaykuspa, manchakuywan urmaykuspa, yuyarirqan wawqiynin Isawta q’otuyllawan engañaspa ñawpaq quraq sonqoyuqninpa allinchasqan bendisiyunta hap’iq kasqanta. Hinaspapas payqa huchanmanta pinitinsiyayuqman tukurqan, mana wañuyman chayasqallachu. Chay huchanmi taytan wasimanta karunchasqa, llaqtamanta llaqtaman purichisqa; chay huchallataqmi maman uyaq kusikuyta urmachirqan llakiwan, mana kutimuyta rikuspa wañunanpaq. Kunankama waq huchayoq runa hinamanta, llakiyuq runa hina, llakiyuq tukuspa qhiparirqan—mana sapallanchu Isawpa kamayuq waynankuna qayllamuyta manchakuspa, aswanpas manchakuspa justicia eternawan qillqasqa wañuynin castigon. Diospa angelninlla paywan karqa; payllawanmi llakiyuq sunqunwan wrestlingta rurarqan, mañakuywan, waqaychay mañakuywan. Chay hinallataqmi Diospa llaqtanpa experiencia ninmi “Jakobpa sasachakuynin tiempopi” kanqa. Profeta Jeremias nin: “Qaparikuyta uyarirqayku, manchakuyta, mana hawkayayta. Tapuychis kunan, qhawaychis ima qhari warmichakunchu? Imaraykunmi qhawani llapa qharikuna makinkunata wiksa patapi hap’iykusqanku wachaq warmi hina, llapa uyakunataq yurayta tukusqa? Ay, chay p’unchayqa hatunmi, mana pipas paywan kikinchu; Jakobpaq sasachakuynin tiemponmi, ichaqa chaymanta qespichisqa kanqa” (Jeremias 30:5-7). Jakobqa Isawta engañaywan bendisiyunta hap’irqan. Isawmi ninan mancharisqa qipaman llakiyuqtawan rikurqan. Llapallan watakuna huk lawmanta huk lawman tiyaspa, Jakobqa huchayoq runa hina kawsarqan, ichaqa payqa kuyasqa yupaychana, Diospa willakusqanpi samayta hap’ispa, kikinpi chay allinchasqa bendisiyun kaqta qhapariywasqa. Icharaq warmi aswanta llakiyuqñan tukurqan machu wataspi, Isawpa qhawariyninman kutiykamuspa, huchayoq runa hina urmaykuspa, waskhawan markasqa qhalichisqa, wañuyman qawariq. “Llaqllanayasqa karqa, llump’a manchakusqapas” (Genesis 32:7). Chay tutapi, manan Isawmanta wañuchisqa kananmanta yachaspalla llakisqachu, aswanpas manchakuspa mana allinchasqa huchanwanmi qhiparinqa, Diospa qhawariyninman qhichuychasqa hina. Patriarkapa sasachakuynin pacha llakiywan hunt’asqa karqa. Chay hatun llakiy qallariyninmanta pisi pachaña karqan, Jakobqa sapallan tukuspataqmi wañuywan wrestlingta rurarqan. Chaypiqa “runa” hukmi llaqikuyuqwan tupanakuspataq tutallamanta qhayanaykama wrestlingta rurarqan. Mana qallariypi pi kasqanta yachaspapas, Jakobqa llapa kallpawanmi hayt’akuyta rurarqan; maymi payqa wañuyman qhawarispa kachkarqan. Chayllapi t’ikray p’unchaymanña asuykamuptin, mana reqsisqa runaqa tukuy kuskan ninriyninwan patriarchapa qhipha sikipata hap’irqan; chay huch’uy llamk’aywanmi qallpasapa maqanakuyuq qhariqa usqhaylla mana kallpayuqman tukurqan. Kunankama reqsirqa piwan tussuchkasqanta, hinaspa hanaq pacha kachamusqanwanmi llump’ayman k’umuykurqan, waqaychaspa, waqaspa, “payta mañakunanpaq” (Oseas 12:4). “Jakobqa sapallanmanta qudota k’umuykuspa waqarqan, nispa: Manan cacharisaqchu qan bendisiyuwan mana bendiciwaspaykiqa” (Genesis 32:24-26). Chay runaqa Kumpirakuypa Angel karqa. Kunanqa llump’ayman t’ukuykuqman tukuspa, mana kallpayoq hina kaspa, Jakobqa chay allinchasqa bendisiyunta yuyarirqan; huchaqa ñawpaqtaraqmi qayllaykurqan sonqonman. Chay huchanmi mana allin ruway kasqanta qhawaspa, Angelqa waqman kutirqan. Jakobqa Angelpa qhapaq llaqtanpi qollqeyuq kuyninman waqasaqyuspa k’umuykurqan, hinaspapas “waqarqan, llaqt’akuywan, khuyapayakuy mañakuspa.” Mana allin ruwaywan bendisiyunta hap’iq kasqanmi Jakobta ñit’irqan, chay huchan p’itichisqa mana qhawasqa kanmanpaq. Angelqa llump’ayman tukusqan patriarkata kuyapayapayarqan, hinaspa payta probaspa, wiñachispa, Jacobpaq iñiyninta qhawaspa, tukukuy chaymanta qhipakama ñit’iyta kamachirqan, chaymanmi payqa huchan yuyariyninwan tukukama kaspa. Jakobqa mana wiñaykama bendisiyunta mana chinkachiqta yachaq karqa. Sichus q’otuyllawan bendisiyunta hap’iq huchan mana pinitinsiyasqa kasqanchu karqan, Diosqa manan mañakuyninta uyariyman karqanchu, nitaj allin qespichinmanchu. Chay hinallataqmi tukuynin qhipa p’unchaykunapi Diospa llaqtanqa mana reqsichisqa huchakuna kaptiqa, paykunataq llakiywan manchakuywan wrestlingta ruraspa, iñiyninkuta urmachinqa; despésperacionmi atipanman. Jakobpa atiyqa mana mana atipakuq mañakuywanmi karqa. Paypa kawsayninmi rikhuchin chayta, imaynataq “llapa kallpayuq mañakuypa” atiyta (Santiago 5:16). Chayqa huchata pinitinsiyasqa, llump’ayman k’umuykusqa, mana allin riqsisqa kikinmanta mana atinakuq kaspataq reqsikusqa imaynamanta allinchasqa bendisiyunta ima llakiyllapipas mana saqespalla hap’iyta. Chaymi Jakobqa Satanaspa qhawariyninpa q’otuchakuyninta mana uyaq hina, hinaspapas huchan yuyariyninwan ñit’isqa kaspa, Diospa Angelwan wrestlingta rurarqan. Kikinman mana atinakuq kasqan yachaspa, Diospa qhawarayninmanta qhasichakuspa, hanan pacha Kumpirakuypa aswan kallpayuqllamanmi hap’ipakurqan. Satanasqa achkha huchankunata Jakobpa ñawpaqenman qhatirqan, hinaspa llullachin mana kusisqa hina, chaymanmi payriq ayqekuyta hap’inqa; ichaqa Jakobqa mana cacharirqanchu. Payqa reqsirqa huchayoq kaspata, mana qespichinapaqqa atiyta; hanan pacha kallpalla payta waqaychanman karqa, chaymanmi llump’ayman k’umuykuspa huchan pinitinsiyayninwan mañakuyta churarqun Diospa khuyapayakuyninman. Paymi sapallanpi iñiypa atininwan tukukama ñit’isqa. Chaymi atirqan. Sichus Jakobqa ñawpaqman huchanmanta mana pinitinsiyasqa kasqanman qhawaqtin, Diosqa manan uyariyman karqanchu mañakuyninta, nitaj khuyapayakuyninwan waqaychanmanchu kawsayninta. Chay hinallataqmi llakiy pacha ukupi, Diospa llaqtanpi mana reqsisqa huchakuna kaptiqa, paykunapa ñawpaqenman llapallanta hamuptin manchakuywan llakiywan ñit’ichisqa kaspa, desperaciónmi iñiyninta p’itinqa; Diospa promesankunaman mañakuypi hap’ipakunanpaq confianzataq manañam kanqachu. Ichaqa kikinpura mana yupaychasqa huchayoq kasqankuta yachaspaqa, chayriqa pakasqa mana reqsisqa huchakuna manam kanqachu rikuchina. Paykunapa huchankunaqa ñawpaqmanqa juzgachiywan qichusqaña karqan, mana yuyarina hina tukusqaña, hinaspa manañam paykuna yuyarinchu. Jakob, huk hina runa kaspapas, suwa hucha rurayniyoq huchayoq kasqanmanta pinitinsiyasqan qhepaman, mana saqespa Diospa promesankunaman trustaq qhiparirqan. Diosqa k’uyakuq, khuyapayakuq, yachayniyoqmi; manan payqa Jacobpa mañakuynintaqa qhesachisqachu. Chaymantaqa paypa llaqtanqa yachananku tiyan imiynata mana huchankunata pakayta, hinaspa chiqaq llump’ayman k’umuykuspa iñiypi wrestlingwan Dioswan hatarichinakuyta rurananku.

There is a tarrying time in the story of Jacob. This tarrying time illuminates many prophetic truths, though we will only touch on some of them.

Jacobpa willakuyninpiqa kanmi huk suyay pacha. Kay suyay pachaqa achka profétic cheqaqkunata qhawaykuchin, ichaqa ñoqaykuqa wakinllatan llamk’asunchik.

Genesis 28, beginning with verse 10, shows that the story of Jacob prefigures the end of the world. Jacob's sons represent the 144,000 at the end of the world.

Génesis 28, versículo 10-manta qallarispa, rikuchin Jacobpa willakuyninqa kay pachapa tukukuyninta ñawpaqman rikuchisqanta. Jacobpa churinkunaqa kay pachapa tukukuynipi 144,000 runakunata rikuchinku.

Jacob had sons from four women—two wives, Rachel and Leah, and two concubines. He had to work for his wives: 2520 days for Leah and 2520 days for Rachel. In Jacob's story, we see both 2520s, representing the Northern and Southern Kingdoms.

Jacobqa churikuna karqan tawa warmikunamanta—iskay qasqanmanta, Raquelwan Leawan, hinaspa iskay sirvientankunamantapas. Payqa warminkunapaq llamk’anan karqan: Leapaq 2520 p’unchaykuna, hinaspa Raquelpaq 2520 p’unchaykunapas. Jacobpa willakuyninpiqa iskaynin 2520kunatam rikunchik, chaykunaqa Hanaq Reino-ta uray Reino-tawan reqsichispa.

Jacob is a symbol of the Millerite History and the 144,000. His story should provide light for us at the end of the world.

Jacobqa hukmiqa rikch’ayninmi Millerita Historiapaq, hinallataq 144,000 runakunapaqpas. Paypa willakuyninqa kay pacha tukukuyninpi ñoqanchismanqaña k’anchayta qusunman.

And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed: And thy seed shall be as the dust of the earth, and thou shall spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. Genesis 28:10-15.

Chaymantataq Jacob lluqsimurqan Beersebamanta, hinaspa Haránman rirqan. Hinaspa huk cheqaman chayarqan, chaypitaq tutallapi samarqusqa, intiq yaykupuyninrayku. Chay cheqapi rumikunamanta hinaspa umanpa hawanman churakuspa, chay cheqapi puñurqan. Hinaspa musqhoypi rikurqan: kay pachapi sayachisqa huk escalera kasqanta, puntantaq hanaqpachakama chayarqanmanta. Hinaqtin Diospa angelninkuna chaypi wicharqakusqankuta urayqamusqankutawan rikurqan. Hinaspa, qhawariy, Señorqa chaypa hawanpi sayaspa nirqan: Ñuqam kani Abraham, taytaykiq Diosnin, Isaacpa Diosninpas. Mayqan allpapiña qam sirichkanki, chayta qamman qosqayki, mirayniykimanwan. Mirayniykitaq kay pachapa ñutqun hina kanqa; hinaspa mast’arikunki inti yaykunanman, inti lloqsimunanman, chinchayman, uramanpas. Qampipas, mirayniykipipas, tukuy kay pachapi ayllukunam bendecisqa kanqaku. Hinaspa, qhawariy, ñuqaqa qanwan kashani, maymanchus rinki chay llapa cheqakunapi waqaychasqayki; kutichimusqaykitaq kay allpaman. Manaq qanata saqisqaykichu, rimapusqayta qamman hunt’asqaykama. Génesis 28:10-15.

The Lord is entering into covenant with Jacob. When the Lord enters into covenant with Moses and Israel, there is a tarrying time; when He enters into covenant with Jacob, there is a tarrying time; when He enters into covenant with modern Israel in the Millerite History, there is a tarrying time; and when He enters into covenant with the Christian church at Pentecost, there is a tarrying time.

Señorqa Jacobwanmi pacto ruwanman yaykun. Señorqa Moiséswan Israelwan ima pactoman yaykun chayqa, suyay pacha kan; Jacobwan pacto ruwanman yaykun chayqa, suyay pacha kan; Millerita Historiapi kunan pacha Israelwan pacto ruwanman yaykun chayqa, suyay pacha kan; hinallataq Pentecostéspi cristiano iglesiwan pacto ruwanman yaykun chayqa, suyay pacha kan.

In this story, during the tarrying time, the Lord opens the understanding of His people to His Word, symbolized by the ladder with angels ascending and descending—a symbol of communication between God and man.

Kay willakuypi, suyay p’unchawkunapi, Señorqa llaqtanpa yuyayninta kicharin Simiyman, escalera nisqawan rikch’achisqa, maypi angelkuna wicharinku uraykamunku ima—Dioswan runawan t’aqanakuypa unanchan.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

Hinaspan Jacob puñuymanta rikch’arispan, nirqan: Cheqaqmi Señor kay cheqapi kachkan; noqataq mana yacharqanichu. Mancharisqataq nirqan: ¡May hina manchaymi kay cheqa! Kayqa Diospa wasinmi, hanaq pacha punkuntaqmi kay. Génesis 28:16, 17.

At the Midnight Cry, the Millerite virgins are waking up and becoming the House of God. He is entering into covenant with them, making them modern Israel.

Chawpi tuta qapariypi, Miller llaqtapi yuraq sipaskuna rikch’ariykuspa Diospa Wasinman tukunku. Payqa paykunawan rimayniyuq tratota rurashan, kunan p’unchay Israelman paykunata tukuchispa.

And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:18, 19.

Chaymi tutamanta Jacob hatarirqan, hinaspan umanpa churakusqan rumita hap’ispa, huñuna sayachirqan, hawanmanpas aceite taqwirqan. Chay cheqaq sutintaq Betel nisqata churarqan; ichaqa ñawpaqtaqa chay llaqtapa sutinqa Luz karqan. Génesis 28:18, 19.

"Luz" is changed. The Millerites were not God's people in 1798. The history of the Millerites is the history of how He enters into covenant with them and makes them His people, changing them from "Luz" to "Bethel."

“Luz” sut’in tikrasqa. Milleritakunaqa 1798 watapiqa manam Diospa llaqtanchu karqanku. Milleritakunapa historiankaqa historiami imaynatas Pay paykunawan rimanakuyman haykun, paykunataq llaqtanman tukuchin, “Luz”manta “Betel”man tikrachispa.

And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. Genesis 28:20-22.

Hinallataq Jacobqa nisqa nisqata ruraran, nispan: Sichus Dios ñoqawan kanqa, hinaspa waqaychawanqa kay purisqay ñanpi, hinaspa mikunaypaq t’antata qospa, p’achallaypaq p’achata qospa, chayhina allin kawsaypi kutimunaypaq taytaypa wasinman kutimusaq chayqa; chaypachá Señorqa Diosniy kanqa. Kay rumitaq, sayachisqayniy pilar hina, Diospa wasin kanqa. Qowasqaykimanta llapallanmantataq chunka hukniyuqta mana pantaspa qampaq qosqayki. Génesis 28:20-22.

Jacob's vow is entering into covenant. He asks God to keep him in the way—the Old Paths—and to give him bread to eat. The Millerites are to eat their own bread and not return to Protestant foolishness.

Jacobpa prometesqanqaqa rimanakuyman yaykuymi. Payqa Diosmanta mañakun ñanpi waqaychasqa kananpaq—Ñawpaq Ñankunapi—hinaspa t’antata qonanta mikhunanpaq. Milleritakunaqa kikinkupa t’antankuta mikhunankupaqmi, manataqmi kutin Protestantista pantaq kayman kutinankuchu.

If we continue to eat the bread God gives us, He will maintain His covenant with us. The bread and raiment in Jacob's vow symbolize the truths on the 1843 Chart, which Ellen White calls the Rock of Ages—the Old Paths and the bread.

Sichus ñuqanchikqa Diospa qowasqan t’antata mikuyta qatiqkunchik chayqa, Payqa ñuqanchikwan rimasqan pactonta waqaychaspanmi kachkanqa. Jacobpa arisqasqanpi t’anta hinallataq p’achapas rikch’achin 1843 Chart nisqapi kaq chiqaqkunata, chaykunataq Ellen Whiteqa Rock of Ages nisqanmi nin—Old Paths nisqakuna hinallataq t’antapas.

"The ladder which Jacob saw in the night vision, the base of it resting upon the earth and the topmost round reaching unto the highest heavens; God himself above the ladder, and His glory shining upon every round; angels ascending and descending upon this ladder of shining brightness, is a symbol of constant communication kept up between this world and heavenly places. God accomplishes His will through the instrumentality of heavenly angels in continual intercourse with humanity. This ladder reveals a direct and important channel of communication with the inhabitants of this earth. The ladder represented to Jacob the world's Redeemer, who links earth and heaven together. Everyone who has seen the evidence and light of truth and accepts the truth, professing his faith in Jesus Christ, is a missionary in the highest sense of the word. He is the receiver of heavenly treasures, and it is his duty to impart them, to diffuse that which he has received." Fundamentals of Christian Education, 270.

Chay tutapis Jacob rikusqan escalera, kaypa uran kay pachapi sayarisqa, hinaspa aswan hanaq muyu hanaq hanaq pacha kama chayasqa; escalera patapi Dios kikin, paypa k’anchayninta sapa muyupi llimp’ichispa; angelkunaqsi kay k’anchaywan hunt’asqa escalerapi wicharispa uraykamuspa, kayqa huk unanchasqam kachkan kay pachawan hanaq llaqtakunawan mana tukukuq rimanakuy hap’ipaq. Diosqa munayninta hunt’an hanaq angelkunaq yanapayninwan, mana tukuq runakunawan tinkunakuspa. Kay escaleraqa sut’i hinaspa ancha allin rimanakuy ñanta rikuchin kay pachapi tiyaqkunaman. Escaleraqa Jacobman rikuchirqan kay pachaq Qispichiqninta, mayqanmi kay pachatawan hanaq pachata huñunaykuchkan. Pipas cheqaq kayninpa evidencianta hinaspa k’anchayninta rikuspa, cheqaqta chaskiq, Jesucristo pi iñisqanta willakuspa, simiypa aswan hanaq yuyayninpi misionero kachkan. Payqa hanaq pacha qhapaq kaykunata chaskiqmi, hinaspa paypa rurananmi chaykunata qunqaypaq, mast’araypaq imatachus chaskirqan chayta. Fundamentos de la Educación Cristiana, 270.

When He opens up their understanding in the tarrying time, He does so by sending angels up and down the ladder.

Payqa suyay p'unchawpi hamut'ayninkuta kichariptin, chayta ruwan escalerapi angelkunata wichayman urayman kachaspam.

If you have received the truth, you have the responsibility to share it. If you fulfill your responsibility, you become the ladder—the channel of communication. We are called to be that channel.

Sichusqa kanki cheqaqta chaskispaqa, chayta rakinaykipaqmi tráchayki kachkan. Sichus tráchaykita hunt’anki, qammi escalera tukunki—willanakuypa canalnin. Qayakusqanchikmi chay canal kananpaq.

"The ladder represented Christ; he is the channel of communication between heaven and earth, and angels go to and fro in continual intercourse with the fallen race. The words of Christ to Nathanael were in harmony with the figure of the ladder, when he said, '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.' Here the Redeemer identifies himself as the mystic ladder, that makes communication possible between heaven and earth." Review and Herald, November 11, 1890.

Escaleraka Cristota rikch’achkarqan; paymi hanaq pacha hinallataq kay pacha chawpinpi willanakuy paqarinapaq ñanqa, chaymantataq angelkuna urayman wichaymanta kutimunku mana tukukuq tinkunakuypi urmasqa runa miraywan. Cristoq Nathanaelman nisqan simikuna escalerapa rikch’ayninwan sutinchakusqa karqan, pay nispan: “Cheqaqtapunin, cheqaqtapunin niykichik: qhipaman qhawankichik hanaq pacha kichasqata, Diospa angelninkunataq Runapa Churin patanpi wichayta urayta ruwasqankuta.” Kaypi Qespichiqninchik kikinmi reqsichikun pakasqa escalera hina, hanaq pachawan kay pacha chawpinpi willanakuy atisqa kananpaq. Review and Herald, November 11, 1890.

Jacob has a tarrying time; he tarries and dreams of the ladder, which represents the Lord opening the understanding of His Word to His people during the tarrying time. In this history, the Lord is entering into covenant with His people, taking them from Luz and making them Bethel—the House of God.

Jacobpaq suyay p’unchaykuna kan; payqa suyan, hinaspa escalera-manta musqun, chaymi sut’inchan Señorqa suyakuypi kashaqtin llaqtanman Simiyninpa yuyaychasqanta kicharisqanta. Kay willakuypiqa, Señorqa llaqtanwan pactota ruwan, Luzmanta orqospa Bethelman tukuchin—Diospa Wasinman.

The channel of communication represented by the angels ascending and descending on the ladder, who is Christ, is also represented in Zechariah. Sister White comments on this in Review and Herald, July 20, 1897, though she uses a different symbol.

Angelkuna wichqayman hinaspa urayman escalerapi, payqa Cristo kasqanpi, wicharichkanku urayachkankupas, chay rimanakuy ñanqa Zacariaspi hinallataq rikuchisqa kachkan. Panikunaq Whiteqa kaymanta rimarin Review and Herald, julio 20, 1897 nisqapi, ichaqa huk simbolota llamk’achispa.

"The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne."

Uraq allpap Kamachiqninpa ñawpaqninpi sayaq hawisqasqa runakunaqa, ñawpaqta Satanás-man qusqasqa kasqan churayniyuqmi kachkan, p’istuq querubín hina. Paypa tronu muyuriq santu kaqkunawan.

What are the "holy beings"? Angels. "By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth." That is the ladder. Only, here Sister White is not going to use the ladder as the symbol.

¿Imakunataq “santo kaqkuna”? Angelkuna. “Tronon muyuriqninpi kaq santo kaqkunawan Señorqa kay pachapi tiyaqkunawan mana tukukuq rimanakuyta waqaychan.” Chaymi escaleraqa. Ichaqa, kaypiqa Hermana Whiteqa manam escaleratachu símbolo hina llamk’achinqa.

"The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God's Spirit, the agencies of evil would have entire control over men.

Quri aceiteqa qhawachin Diospa gracianta, chaywanmi creyentekunapa mechankuna wiñaypaq hunt’asqa kachkan, mana ch’inpiykuspa wañunankupaq. Sichus mana kay santo aceite hanaqpachamanta Diospa Espiritunpa willakuyninkunapi hich’asqa kanmanchu karqan, chayqa mana allinpa atiyninkuna runakunata llapanpa kamachinman karqan.

"God is dishonored when we do not receive the communications He sends us. Thus we refuse the golden oil He would pour into our souls to be communicated to those in darkness. When the call comes, 'Behold, the bridegroom cometh; go ye out to meet him,' those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God's Holy Spirit is asked for, if we plead, as did Moses, 'Show me thy glory,' the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. 'Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.' By receiving the bright beams of the Sun of Righteousness, God's children shine as lights in the world." Review and Herald, July 20, 1897.

Diosqa mana yupaychasqa kachkan, payqa qamkunaman apachimusqankunata mana chaskisqayku rayku. Chayhinataq payqa ñuqanchik almaikunaman ichanankupaq qori aceite-ta mana chaskiyku, tutapi kaqkunaman chay aceite chayachisqa kananpaq. Waqyasqa hamuqtin: “Qhawariy, qosachakuq hamun; lloqsiychis paywan tinkuq,” nispan, mayqenkunaq mana santo aceite-ta chaskisqanku, mana Cristo-pa gracia-ninta sonqonkupi waqaychasqankuchu, paykunaqa, pantasqa sipaskuna hina, tarinqaku mana Señor-ninkuta tinkunankupaq wakichisqa kasqankuta. Paykunaqa kikinkupim mana atiyniyuqchu aceite-ta hap’inankupaq, kawsayninkutaq thuñisqa tukuyninman chayan. Ichaqa Diospa Santo Espiritun mañakusqa kaptin, Moisés hina mañakuspa, “Gloriaykita qhawachiy,” nispa, Diospa munakuynin sonqonchikkunaman junt’asqa kanqa. Qori tubokuna nisqantawanmi qori aceite ñuqanchikman chayamunqa. “Manan kallpawanchu, nitaq atiyniywanchu, aswanpas Espirituywanmi, nispa Señor de los Ejércitos.” Chaymi, Cheqaq Kusay Intiypa k’ancharinankunata chaskispa, Diospa wawakuna kay pachapi achkikuna hina k’anchanku. Review and Herald, July 20, 1897.

In the story of Jacob, we have the story of the Millerite History. There is a tarrying time, and he sees the ladder representing communication between Heaven and Earth.

Jacobpa willakuyninpiqa, Milleritakunapa Historianta tariyku. Qhipayay pacha kan, hinaspan escalera-nisqa ricun, hanaqpachawan kay pachawan tinkuchiyta rikuchiqta.

Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.

Zacaríasqa iskay quri tubokunamanta willawanchis. Huk escaleraqa iskay hatun lado barandallanmi kachkan, ichaqa Zacaríasqa sutichan iskay quri tubokunata.

We are to receive the messages that come down from the ladder of Heaven and communicate them to others. If we do that, we become part of the ladder, part of the communication process.

Ñuqanchikqa hanaq pacha escalera-manta uraykamuq willakuykunata chaskinanchikmi, chaykunatataq wakinkunaman willananchik. Chayta ruraspaqa, escaleraq huk partinmi tukunchik, willakuy apachikuy ruwanaq huk partinmi.

Sister White ties this into the parable of the Ten Virgins.

Paní Whiteqa kayta watukunku chunka vírgenkunaq parábolanwanmi tinkuchin.

In the Millerite History, they were fulfilling the parable of the Ten Virgins. Jacob's tarrying time is the tarrying time of Matthew 25 and Habakkuk 2: "Though the vision tarry, wait for it."

Historia Millerita ukhupi, paykunaqa Chunka Sipaskunamanta parabolata hunt’asqankum. Jacobpa suyasqan pachaqa Mateo 25-pi Habacuc 2-pi nisqa suyasqan pachanmi: “Rikuyqa unaychakuptinpas, payta suyay.”

The story of Jacob and Zechariah are the same tarrying times.

Jacobpa hinallanta, Zechariahpa hinallantapas, kikillan suyay pacha-kunam kanku.

The tarrying time marks, among other things, that the Lord is about to increase His followers' understanding of the Word of God. If you do not receive that Holy Oil, you are a foolish virgin.

Suyasqa pacha rikuchin, wakin imakunawan kuska, Señorqa Diospa Siminmanta payta qatipaqkunapa yachayninta yapaytaña munasqanta. Chay Santo Aceiteta mana chaskirqanki chayqa, qanqa huk mana yuyayniyuq virgen kanki.

When you reach this history, when the door closes and you are a foolish virgin, Sister White says, "The saddest words that were ever heard, 'I knew you not.'"

Kay historiaman chayaptiki, punku wichq’akunman chayaptin, qam mana yuyayniyuq sipas virgen kaptiki, Hermana White nin: “Aswan llakikuywan uyarisqa simikunaqa kaykuna karqan: ‘Mana reqsirqaykichu.’”

You cannot separate the tarrying time from the Midnight Cry. The tarrying time produces the outpouring of the Holy Spirit, which opens God's people's understanding to the Word at the Midnight Cry and provides the oil that distinguishes the wise from the foolish virgins.

Manam atipaq p’unchayta Mana Ch’isi Qapariymanta mana rakiyta atinkichu. Atipaq p’unchaymi Santo Espiritupa hich’aykusqanta paqarichin, chaymi Diospa llaqtanpa yuyayninta Simiman kicharin Mana Ch’isi Qapariypi, hinallataq aswanta qun, chaywanta yachaq vírgenkuna mana yachaq vírgenkunamanta sapanchasqa kachkanku.

The Tarrying Time and Christ’s Crowning Miracle

Suyakusqa Pacha hinaspa Cristopa Coronachisqan Hatun Milagrun

There is a tarrying time when Christ performed His crowning act—raising Lazarus.

Kan huk unaychasqa pacha, Cristoqa coronanpaq rurasqan aswan hatun rurayninta rurarqan—Lázarota kawsarichispa.

Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.

Jesusqa willakuyta chaskirqan: “Lázaro onqosqanmi. Hamuy, payta qhawariy.” Ichaqa Jesusqa mana chaylla riranchu.

Sister White says the disciples stumbled over this. They wondered why He was not going to help His friend, or prove His power as the Messiah. But He tarried.

Paní White nin: discipulokuna kaypi mitkakusqaku. Paykuna yuyarirqaku imarayku mana rinqachu yanapayta paypa amigonman, utaq rikuchiyta kallpanta Mesías hina. Ichaqa pay suyarqan.

"In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed 'the resurrection, and the life.' He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany." The Desire of Ages, 529.

Lázaromanman hamunanta unayaspaqa, Cristoqa huk khuyapayakuq yuyayniyuq karqa payta mana chaskiqkunapaq. Payqa suyarirqan, wañusqakunamanta Lázarota kawsarichispa, sasin sunqu, mana iñiq llaqtanman hukmanta aswan sut’i qhawachiyta qunanpaq, cheqaqtapuni payqa “kawsarimuynin, hinaspa kawsay” kasqanta. Manan munarqachu llapan suyayta saqiyta llaqtamanta, Israel wasipa wakcha, pantasqa ovejankunamanta. Sonqonqa p’akikurqan huchankupi mana wanakuq kasqankurayku. Khuyapayasqanpiqa yuyarqan hukmanta aswan huk qhawachiyta qunayta, payqa allinchakuq kasqanta, sapallan kawsaytawan mana wañuymanta kawsayta sut’inchaspa apamuyta atiq kasqanta. Kayqa kanan karqa sacerdotekuna mana pantachiyta atisqanku hinallataq mana millayman tikrayta atisqanku huk qhawachiy. Chayraykun unayachirqan Betaniaman riyta. El Deseado de Todas las Gentes, 529.

He tarried to give them one more evidence that He had the ability to bring the dead to life. This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to Divinity. At the Midnight Cry, the Lord is raising up the wise virgins. This is an illustration of the sealing process. The Millerites were being sealed, providing an illustration of the sealing of the 144,000. The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life. In the passage of Lazarus, Christ defines death as sleep. They are all sleeping. He is tarrying. He will resurrect Lazarus, bringing them to life and placing His seal upon them. This is His crowning miracle. In our history, when He seals the 144,000, He lifts them up as an ensign. Zechariah says that ensign is as jewels in a crown. This is His crowning act.

Payqa suyarqanraq qhiparirqan, hukmanta aswan huk rikuchiyta qunankupaq: Wañusqakunata kawsarichiyta atisqanrayku. Kay tukuy milagrokunamanta aswan hatun milagro, Lazarota kawsarichisqan, Diospa sellonta churarqan llamk’asqanmanpas Divinidadman sut’inchasqanmanpas. Chisi Chaupi Waqyaypiqa, Señorqa yachaq sipaskunata hatarichin. Kayqa sellakuy ruwanakuyta rikuchiq huk ejemplom. Milleritakunaqa sellakusqakuna karqanku, chaymi 144,000-pa sellakusqanpaq huk ejemplota qun. Lazarop yachachikuyninqa kaymi: Cristoqa huch’api hinaspa huchakunapi wañusqaq runata hap’iykuspa kawsayman kutichiyta atin. Lazaromanta pasaje-piqa, Cristoqa wañuyta puñuy hina sut’inchan. Llapanmi puñuchkanku. Payqa suyarichkan. Lazarota kawsarichinqa, paykunata kawsayman kutichispa hinaspa sellonta paykuna pataman churashpa. Kaymi Paypa tukuy milagrokunamanta aswan hatun milagron. Ñuqanchikpa historiaykupis, 144,000-ta sellaspaqa, paykunata huk unanchata hina oqarin. Zacarías ninmi chay unanchaqa corona-pi kuyay rumi hina kasqanta. Kaymi Paypa coronaman churanan ruwaynin.

With the outpouring and opening up of truth in the Millerite history, the tarrying time marks when the Lord opens up the truth. The ladder, with angels ascending and descending, is where the sealing process takes place.

Millerllaqa historiapi cheqaqsimusqanwan hinaspa kicharisqanwan, suyasqa pachaqa Señormi cheqaqta kicharinan pachata señalan. Escalerapi, angelkuna wicharispanku uraykamuspanku, chaypim sellos churana ruray pasakun.

The Triumphal Entry and the Midnight Cry

Yaykuy Atipaqpas Chawpi Tuta Qapariypas

Now we look at the Triumphal Entry. Notice what Sister White compares the Triumphal Entry to in the Spirit of Prophecy, volume 4, page 250.

Kunanqa qhawarisun Atipaq Yaykuyta. Reparaychik imawanmi Panikuna White kikinchasqa Atipaq Yaykuyta Profecíaq Espíritu nisqapi, tomo 4, página 250pi.

"The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ's triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, 'Blessed is he that cometh in the name of the Lord!' [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, 'Behold, the Bridegroom cometh!'"

“Chawpi tuta waqyayqa manam ancha rimaykunawan apasqa karqachu, sapaq qillqakunaq qhawaynin sut’i, tukukuq ima kasqanrayku. Chaywan kuska risqa huk kallpa karqan, almata kuyuchiq. Mana iskayrayay karqanchu, mana tapukuypas. Cristoqa Jerusalénman haykuykuspa atipayninpi, raymita waqaychanankupaq llapa suyukunamanta tantakuq runakunaqa Olivos Orqoman hamurqanku; hinaspa Jesús-ta pushaq t’aqapi huñukuptinku, chay pachaq sonqochayninta hap’irqanku, hinaspa qapariyta yaparqanku: ‘Kusisqa kachun Señorpa sutimpi hamuq!’ [Mateo 21:9.] Chay hinallataqmi mana iñiqkunapas, Adventista tantakuykunaman hamuqkunaqa—wakinqa musphayta yachay munaspa, wakintaq asipayllapaq—willakuyman kuska hamuq chiqapchanapaq kallpata mallirqanku: ‘Qhawariychik, novioq hamushan!’”

The Triumphal Entry represents the Midnight Cry.

Yaykupay yaykuyqa Chawpi Tuta Qapariyta rikuchin.

Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.

Ñawirisun imatachus Panichay White riman Triumphal Entrymanta The Youth Instructor, 1901 watapi, febrero killapa 21 punchawninpi.

"The time of Christ's entry into Jerusalem was the most lovely season of the year. The mount of Olives was carpeted with green, and the groves were beautiful with varied foliage. From the regions round about Jerusalem many people had come to the feast with an earnest desire to see Jesus."

Jerusalén llaqtaman Cristo haykuykusqan pachaqa watapi aswan sumaq mitan karqan. Olivos urquqa q’umirwan pampachasqa karqan, sach’a-sach’akunapas imaymana raprayuq sumaqta rikurichkarqan. Jerusalén muyuriq llakhtakunamanta achka runakunaqa fiestaman hamusqaku Jesusta rikuyta ancha munaspa.

Why? Because, they heard about Lazarus.

¿Imarayku? Chayrayku, Lázaromanta uyarirqanku.

"The crowning miracle of the Saviour, in raising Lazarus from the dead, had had a wonderful effect upon the people, and a large and enthusiastic multitude was drawn to the place where Jesus was tarrying."

Salvadorpa aswan hatun milagronnin, Lázarota wañusqakunamanta kawsarichisqanpi, llaqtaman anchata musphaychayniyoqta ruraran, hinaspata achka hatun kusisqa runakuna Jesús maypichus qhipakusharqan chayman tantakamurqanku.

So, He is tarrying in Bethany before the Triumphal Entry.

Chaymi, Payqa Betaniapi suyarishan manaraq Triunfal Yaykuy ñawpaqta.

This refers to the Tarrying Time.

Kayqa rimayqa Tarrying Time nisqamanmi rikuchin.

"The afternoon was half spent when Jesus sent his disciples to the village of Bethphage, saying: 'Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.'

Chawpi p’unchawñaña pasarusqanpi, Jesusqa discipulonkunata kacharqan Betfagé llaqtaman, nispa: “Riychis qankunapa ñawpaqninpi kaq llaqtaman, chayman chayaspaqa tarinkichis huatatasqa asnata, hinaspa wawanta kuska; paskaychis, hinaspa apamuychis ñuqaman. Sichus pipas imatapas nisunkichis chayqa, ninkichis: ‘Señorqa paykunata munan’; hinaspa chay ratulla kachamunqa.”

"This was the first time during His ministry that Christ consented to ride, and the disciples interpreted this as a sign that He was about to assert His kingly power and authority, and take His position on David's throne. Joyfully they executed the commission. They found the colt, loosed him, and brought him to Jesus, who sat upon him. As Jesus took His seat upon the animal, the air was filled with acclamations of praise and triumph. He bore no outward sign of royalty, wore no dress of state, nor was He followed by soldiers. But He was surrounded by a company excited with expectancy. He had just raised the dead. The people thought He was coming to be the Savior of Israel. Who were these people?

Kaymiqa kutichá yachachisqan tiempopiqa, Cristoqa ñawpaq kutita riyta munarqan, chaytaq discípulonkunaqa hamuq kasqanta señalta hina hamurqanku: payqa reypa atiyninta, kamachikuyninta ima rikuchispa, Davidpa tronoñanman tiyaykunanta. Kusisqallataq chay kamachisqanta hunt’arqanku. Tarirqanku malta asnota, paskarqanku, Jesusman apamurqanku, paytaq chayman tiyaykurqan. Jesus uywaman tiyaykuqtinmi, wayraqta junt’achirqan alabanzakunaq, atipayninpaq qapariykunaq sonqon. Manaqá reypa rikch’ayninta hawapi apamurqanchu, nitaq estadopa p’achanta churakurqanchu, nitaq soldadokuna qatirqankuchu. Ichaqa suyaywan sonqochasqa huñu runakuna muyuriqkarqanku. Chayraqmi wañusqata kawsarichimusharqan. Runakunaqa yuyarqanku payqa Israelpa Qespichiqnin kananpaq hamusqanta. Pitaq kay runakunaqa karqanku?

"Many flatter themselves that the hour of Israel's emancipation is at hand. In imagination they see the Roman army dispersed, and driven from Jerusalem, and the Jewish nation once more free from the yoke of the oppressor. From lip to lip the question passes, 'Will he at this time restore again the kingdom to Israel?' Many in the throng recall the word of the prophet: 'Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass.' Each strives to excel the other in responding to the prophetic past. The shout echoes from mountain and valley, 'Hosanna to the Son of David:'—the Midnight Cry—'Blessed is he that cometh in the name of the Lord; hosanna in the highest.'

Aska runakuykuna kikinkuta allinta alabaykunku, nispa Israélpa kacharichisqa pacha ñam qayllamunña. Yuyayllapim rikunku romano soldadokuna chinkachisqa, Jerusalénmanta qarqosqa kasqankuta, hinaspa judiu nacionpas huk kutitaq ñakariqpa yugomanta libresña kasqanta. Simimanta simiman tapukuy purin: “¿Kay pachachú pay kutichinqa Israélman reinota?” Achka runakuna tantaqpi yuyarinku profetapa nisqanta: “Anchata kusikuy, Sionpa ususi; qapariy, Jerusalénpa ususi: qhawariy, qammanmi hamun qhapaqniyki: payqa chaninmi, salvacionniyoqmi; llamp’u sonqoyoq, asnon patapi sillakuspa.” Sapankam hukninmanta aswan allin kasuyta munan profetapa ñawpa rimarisqanta kutichispa. Qaparikuy urqumanta pampakama kutimun: “¡Hosanna Davidpa Churinman!”—Chisi Chaupi Qapariy—“¡Saminchasqa kachun Señorpa sutinpi hamuq; hosanna hanaq pachapi!”

No mourning or wailing was heard in that procession. Those who had once been blind, but whose eyes had been healed by the Son of God, led the way.

Chay procesionpiqa mana uyarisqachu llakikuy nitaq waqay. Ñawpaqta pusaqkuna karqanku Diospa Churin hampisqan ñawinku allinyachisqa, ñawsa kasqankumanta.

Who leads the way? Those who used to be Laodicean's.

¿Pitaq ñanta pushaq? Ñawpaqta Laodiceano kasqakuna.

"They pressed close to Jesus, while one whom He had raised from the dead led the animal He rode. Those once deaf and dumb, now healed, helped to swell the glad hosannas. Cripples, now walking, broke down palm branches and strewed them in His path.

Paykuna Jesusman aswan qayllaykama hamurqaku, paymi wañusqamanta kawsarichisqan runaqa pay llasqan uywata pusarqa. Ñawpaqta upa hinallata mana rimay atiqkuna, kunan hampisqa kaspanku, kusisqa hosannakunata aswan hatunyachiyta yanaparqaku. Ñawpaqta suchukuna, kunan puriqkunaña, palma raphrakunata p’akispanku paypa ñanninta ch’akirqaku.

"The leper, once shut out from society, was there, cleansed by the Saviour's power. He laid his garment in the path of the Saviour, exclaiming, 'O give thanks unto the Lord; for he is good: for his mercy endureth forever.'

Qharisqa runaqa, huk llaqtamanta qarqosqa karqan, chaypim kasharqan, Qispichiqpa atiywan pichasqaña. Payqa p’achananta Qispichiqpa ñanninman churaran, kayhinata qaparispan: “Agradeceychik Señor Diosman; payqa allinmi: paypa khuyakuyninqa wiñaypaqmi.”

"The healed demoniac was there, now in his right mind, adding his testimony: 'The Lord hath done great things for me, whereof I am glad.'

Allinchasqa supayniyuq runaqa chaypi kasharqa, kunan allin yuyayninpiña, testimunyunta yapashan: “Señorqa hatun ruwasqakunatan noqapaq ruwarqa, chaymanta kusisqañam kani.”

"The restored dead were there, praising Him. The widow and the orphan told of His wonderful works. Little children, those healed of diseases, and those brought back from the grave, bestrewed the path of the Redeemer with palm branches and flowers."

Wańusqa kawsarichisqakuna chaypi karqanku, Payta yupaychaspa. Viudapas wakchachapas Willakunku karqanku Paypa musphay ruwayninkunamanta. Uchuy wawakuna, unquykunamanta hampisqakuna, hinaspa aya pamparamanta kutichimusqakuna, Qispichiqpa ñanninta mast’arqanku palma raphikunawan t’ikakunawanpas.

So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.

Chaynaqa, Jesúsqa Wakchakunapa Wasinpi qhiparin, chaywanmi rikuchin Qhipariy Pacha kasqanta.

Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.

¿Imarayku? Paymiqa santo Espiritunta ichamtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaqtaq willakuchkan, hinallataq yuyayninkuta kicharinanpaqña, Chawpi Tuta Qapariyman riqsichispa.

In this story, He is coming as a King, referring to October 22, 1844. Does Jesus come to receive a kingdom on October 22, 1844? Yes.

Kay willakuypi, Payqa hamun Rey hina, chayqa rikuchin 1844 watapa octubre killapa 22 p’unchawninta. ¿Jesúsqa 1844 watapa octubre killapa 22 p’unchawninpi hamunchu huk qhapaq suyu chaskinampaq? Arí.

This is the Triumphal Entry, and there are those who will raise the Midnight Cry.

Kayqaqa Triunfal Yaykuymi, chaymantaqa wakinkunaqa chawpi tuta qapariyta hatarichinqaku.

Who are these people? They are those transformed by the power of Christ.

¿Pitaq kay runakunaqa? Paykunaqa Cristopa atipayninwan tikrasqa kaqkuna kanku.

The message of Christ's righteousness, His power to change us from blind to seeing, from dead to living, from leper to pure, is carried in the history of the Triumphal Entry, prefiguring the Midnight Cry. What carries that message?

Cristopa chanin kay willakuynin, paypa atiynin ñuqanchista tikraynin mana rikukuqmanta rikuqman, wañusqamanta kawsachiqman, lepra onqoyuqmanta chuyaqman, apasqa kachkan Yaykuy Atiyniyuqpa historiapi, Chawpi Tutan Waqyayta ñawpaqchaspay. Imaq apamun chay willakuyninta?

What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.

¿Imapiñ ta Cristoqa montashan? Huk asnu. Islam willakuymin apachin Cristopa chiqap kayninta willakuyta.

In 1840, the empowerment of the First Angel's Message was connected to the restraint of Islam. The First Message leads to the Second Message; they cannot be separated.

1840 watapi, Ñawpaq Angelpa Willakuynin kallpachasqa kasqa Islampa hark’asqa kayninwan tinkisqa. Ñawpaq Willakuyqa Iskayñiqin Willakuyman pusan; mana rakisqa kayta atinchu.

The First Message carries the Second Message.

Ñawpaq Willakuyqa Iskayñiqin Willakuyta apan.

The First Message was confirmed when Islam was restrained, fulfilling prophecy. This confirmation empowered the First Angel's Message and led to the Protestants closing their doors against it.

Ñawpaq Mensajeta takyachisqa karqa Islam nisqa hark’asqa kaptin, profecíata hunt’aspa. Kay takyachiyqa kallpacharqun Ñawpaq Angelpa Mensajenta, hinaspataq Protestantekunata pusarqa payman punkunkuta wisq’aykuyta.

The closing of the doors by the Protestant churches was the rejection of the Message of Islam.

Protestante iglesiakuna punkukunata wichq’aykusqankuqa Islam willakuyta qhispisqa mana chaskiy karqan.

The Millerite history prefigures our history.

Historia Millerita nisqaqa ñawpaqman rikuchin noqanchikpa historianta.

The message of Christ's righteousness in the sealing time of the 144,000, when the Lord pours out His Holy Spirit and opens the Scriptures to the Laodicean's and lepers of Adventism, is again carried by the ass—the Message of Islam.

Cristopa justiciawan willakuynin, 144,000-kunapa sellakusqa pacha-pi, Señorqa Santo Espiritunta hich'amuspan, Adventismopi Laodicea runakunaman hinaspa lepra unquyuqkunaman qhelqakunata kichariptin, wakmanta apasqa kachkan asnowan—Islam willakuynin.

"In the summer and autumn of 1844 the proclamation, 'Behold, the Bridegroom cometh,' was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, 'they that were ready went in with him to the marriage.' The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . ." The Great Controversy, 427

1844 watapi ruphaypiwan qarwa p’unchaykunapi willakuyqa, “Qhawariychik, Qosantin hamushan,” nisqa, willasqa karqa. Yachaysapa hinallataq mana yachaysapa sipaskunawan rikuchisqa iskay laya runakuna chaypacham sut’inchasqa karqanku—huk layaqa kusikuywan Señorpa rikhurimuyninta suyaspa, paywan tinkunankupaq allinta churasqa kashaqkuna; huk layañataq manchakuywan aysasqa, chaylla munayllawan ruwaypi puriq, cheqaq kaymanta yachachiyllawan kusisqa, ichaqa Diospa gracianta mana chariqkuna. Rikch’akuypiqa, qosanti hamuptin, “wakichisqa kaqkunaqa paywan kuska kasarakuyman yaykurqanku,” nisqa. Kaypi rikuchisqa qosantipa hamuyninqa kasarakuy manaraq kaptinmi pasan. Kasarakuyqa Cristopa qhapaq suyunta chaskisqanta rikuchin. . . . Hatun Auka Anakuy, 427

The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.

Yaykuy atipaqqa Rey hamusqanmi. 1844 watapi, octubre killapa 22 punchawninpi, Payqa Reinota chaskin. Kaymi Yaykuy atipaqqa.

It is in this time period that the two classes are being sealed into their fate.

Kay pachapi iskay clasekunaqmi señalakusqanku kachkan qispisqa ñanman chaymantaqa wiñaypaq kaq paykunaq destinoyman.

"The proclamation, 'Behold, the Bridegroom cometh,' in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. 'They that were ready went in with Him to the marriage: and the door was'—what?—'shut.' They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to 'wait for their Lord, when He will return from the wedding.' Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage." The Great Controversy, 427.

“Qhawariy, Chasqaqa hamushan,” nisqa willakuyqa, 1844 watapi ruphay p’unchaykunaq tiempunpi, waranqa runakunata pusarqan Señormanta chaylla hamunanta suyayman. Churasqa pachapi Chasqaqaqa hamurqan, mana allpamanchu, imaynachus runakuna suyarqanku hina, aswanpas Hanaq pachapi Ñawpaq P’unchayniyuqman, kasarakuyman, paypa qhapaq suyunta chaskinanpaq. “Wakichisqakunaqa paywan kuska haykurqanku kasarakuyman; hinaspa punkuqa”—imataq?—“wichq’asqa karqan.” Paykunaqa mana kikin runa kayninkuwan kasarakuypi kananpaqchu karqanku; imaraykuchus chayqa hanaq pachapi ruwakun, paykunaqa allpapin kashaqtinku. Cristoq qatipaqkunaqa “Señorninkuta suyanankupaqmi, kasarakuymanta kutimunanta.” Lucas 12:36. Ichaqa paypa rurayninta entiendenankupaqmi, hinaspa Diospa ñawpaqman haykunanpi iñiywan qatipanankupaqmi. Kay nirqapiqa paykuna kasarakuyman haykunqaku nisqaqa chayraykum nin. El Gran Conflicto, 427.

Scriptural References to the Tarrying Time

Qillqaqa qillqapi ñawiriykuna suyay p’unchawman nisqamanta

A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.

Wakin Qillqakunaqa suyasqa tiempota qhawachin. Paykunata usqhayllam qhawarisun, hinaspataq Tukukuyninpi Panichay Whitepa nisqanwan wisqarisun.

While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.

Noviota unaychasqa qhiparaykaptin, llapankum puñuy puñurqanku, puñurqankutaq. Mateo 25:5.

Right here, March 22, 1844, referring to the Tarrying Time.

Kaypi kikinpi, 1844 watapi pawqar killapa 22 p’unchawninpi, suyay pacha-man rimarispa.

March 22, 1844, is not a prediction of Bible prophecy. It is the date the Millerites misunderstood, but it produced the first disappointment and marked the tarrying time.

22 ñiqin marzo killapi, 1844 watapi, manam Bibliaq qhelqanta willakuy profecíamanta rimaychu. Chayqa Milleritakuna pantasqa p’unchayninmi karqa, ichaqa ñawpaq ñak’ariyta paqarichirqan hinaspataq suyasqa unay pacha kasqanta reqsichirqan.

The Scriptures do not claim that God produces the tarrying time. It is the people's misunderstanding that produces it: 'Though the vision tarry, wait for it, for it will not tarry, it does not lie.'

Qelqakunaqa mana ninkuñachu Diospa suyay pacha ruraq kasqanta. Chayqa runakunaq pantasqa unanchayninmi chayta paqarichin: “Rikuchisqa suyayta apamuchkanman chaypas, paypaq suyay; manam suyayta apamunqachu, manam llullakunchu.”

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.

Kusisqan kachun pichus suyakuq, chayaspa waranqa kimsa pachak phisqa chunka phisqayuq p’unchaykama. Qamqa risqaykita riy p’unchaykuna tukukuyninkama; samasqankiraqmi kanki, hinaspa p’unchaykuna tukukuyninpi suertiykipi sayanki. Daniel 12:12, 13.

You can read this two ways. Either way:

Kay iskayhina ñawinchayta atinki. Mayqin ñanpipas:

Blessed is he that waiteth, and blessed is he that cometh to the 1335. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

Kusisqanmi suyaykuqqa, hinaspa kusisqanmi 1335-kama chayaqpas. Qamqa, riy ñanniykipi p'unchaykuna tukukuyninkama: samariwaqmi, hinaspa p'unchaykuna tukukuyninpi rakinaykipi sayariwaqmi.

The blessing of coming to the 1335 is not just about reaching the end of the time prophecy. The 1335 ends in 1843 on the Chart. The blessing is not just the end of the prophecy, but the experience of the tarrying time. The blessing takes place between the Tarrying Time and October 22, 1844. This is where you are to wait. "Blessed is he who waiteth."

1335-man chayanman hayk’ayqa mana tiempo profeciamanta tukukuyninman chayayllamantaqa kanchu. 1335qa Cuadropi 1843 watapi tukukun. Chay chayanman chaskisqa kayqa mana profecia tukukuyninllachu, aswanpas suyay unaykuy pacha experiencia-mi. Chay chayanmanqa Tarrying Time nisqa pachawan 1844 watapa octubre 22 p’unchawwan chawpipi ruwakun. Kaypiqa suyanaykipaqmi kanki. “Kusisqa kachun payqa suyashaqa.”

And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:18.

Chayraykum, Señorqa suyasunkichikman allin kayninta qowanampaq, chayraykum hatunchasqa kanqa qankunata kuyapayawanampaq: Señorqa taripaq Diosmi; kusisqakunan kanku llapa payta suyakuqkuna. Isaías 30:18.

The waiting is from the Tarrying Time to October 22, 1844. If you are waiting for Him, you will be blessed.

Suyayqaqa Tarrying Time-manta 1844 watapi octubre killapa 22 p’unchaykama chayamun. Payta suyaykachkaptikiqa, kusisqa kanki.

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 2:3.

Kay rikch’ayninqaqqa huk churakusqa p’unchawpaqraqmi kachkan; ichaqa tukukuyninpiqa rimanqa, mana llullakuspan. Unaychakunman chayqa, suyay chayta; imaraykuchus cheqaqtapuni hamunqa, manam unaychakunqachu. Habacuc 2:3.

It was the misunderstanding of the Millerites that brought about the tarrying time. The vision is for an appointed time—October 22, 1844. It is not going to lie, but you will think it tarries because of misunderstanding.

Miller runakunapa mana allinta unanchasqankum qhipay tiempo hamunanta apamurqan. Rikuyqa huk churakusqa tiempopaqmi kashan—22 octubre 1844. Manan llullakunqachu, ichaqa qankunaqa yuyankichikmi qhipakunman hina, mana allinta unanchayrayku.

Did the Lord design the misunderstanding? Yes. Sister White says so.

¿Señorqa pantasqachu mana allin hamut’ata? Arí. Hermana White chayhinam nin.

The Lord produced the misunderstanding through the 1843 Chart. William Miller said he never conclusively stated 1843, but in 1843 the brethren asked him to remove the 'if' and mark 1843 as a waymark. Sister White says this is a prophetic waymark, a fulfillment of Habakkuk 2. This waymark, dogmatically marking 1843, produced the tarrying time.

Señorqa 1843 Chart nisqawan pantasqa yuyayta ruwarqan. William Millerqa nirqan manam hayk’aqpas tukuy sunquwan 1843 nispa nirqanichu; ichaqa 1843 watapi wawqekuna mañarqanku payta “if” nisqata hurqunampaq hinaspa 1843-ta huk waymark hina churanaqpaq. Sister Whiteqa nin kayqa huk profético waymark kasqanta, Habakkuk 2 nisqap hunt’akuynin kasqanta. Kay waymarkqa, dogmáticamente 1843-ta señalaspa, tarrying time-ta paqarichirqan.

"Blessed are the eyes which saw the things that were seen in 1843 and 1844. The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

Kusisqas kachun ñawikuna, paykunaqa rikurqanku imakunachus 1843 watapi, 1844 watapipas rikurqakuna. Willakuyqa qusqasqaña karqa. Chayrayku mana unaychasqa kananchu chay willakuyta yapamanta willakuypi; pacha señalninkunaqa hunt’akuchkanku; tukukuynin llamk’ayqa ruwasqa kananmi. Hatun llamk’ayqa pisillapi tiempopi ruwasqa kanqa. Diospa kamachisqanmantam utqaylla huk willakuy qusqasqa kanqa, chayqa sinchi qaparikuymanmi wiñanqa. Chaymantataq Danielqa sayanqa sutinpi rakisqan cheqanpi, testimoniunta qunanpaq. Manuscript Releases, volumen 21, 437.

Notice Daniel 12:12, 13: "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days."—"Blessed is he that comes to the 1335. Blessed is he that comes to 1843," that is verse 12.

Qhawariy Daniel 12:12, 13 nisqapi: “Kusisqa kachun pisiyman suyakuq, waranqa kimsa pachak pichqa chunka pichqayuq p’unchaykama chayaq.” — “Kusisqa kachun 1335-man chayaq. Kusisqa kachun 1843-man chayaq,” chaymi verso 12.

Verse 13:

Versículo 13:

But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.

Riy puriykikama tukukuy kama: qanqa samarikunki, hinaspataq sayanki rakiyniykipi p’unchaykuna tukukuyninpi. Daniel 12:12, 13.

Sister White ties together verses 12 and 13, saying the blessing of the 1335 is fulfilled in 1843 and 1844. It is not about a point in time, but about those who wait for the Triumphal Entry into Jerusalem by Christ, recognize the angels ascending and descending on the ladder, and enter into covenant with the Lord as He gives them the two tables of the covenant.

Paní White cunsistente rimaykunata 12 chaymanta 13 ta huñuchin, nispa 1335-pa bendiciónninqa 1843 watapi chaymanta 1844 watapipas hunt’akun. Manan huk p’unchawman otaq huk pachakutiyllamanmi rimanchu, aswanpas chay suyaykuqkunamanta, paykunaqa Cristo-pa Jerusalénman atipanakuy yaykuyninta suyanku, escalera patapi angelkuna wicharishaqta uraykushaqtapas reqsinku, hinaspa Señorwan pactoman yaykunku pay paykunaman pacto-pa iskay tablankunata quspaq.