On page 81 of Early Writings (and “81” is a symbol of one divine High Priest and eighty priests), William Miller’s second dream is recorded. Like unto Nebuchadnezzar, William Miller had two dreams. Nebuchadnezzar’s second dream in chapter four of Daniel, is set within the context of Moses’ “seven times” of Leviticus 26. Miller employed Daniel chapter four to illustrate Leviticus twenty-six’s “seven times” when he taught the 2,520, though he called it the “seven times.” Miller did not recognize that he had been typified by Nebuchadnezzar, but Nebuchadnezzar’s 2,520 days in chapter four, is represented by both the word “scatter” and the fact that it occurs ‘seven times,’ before the dirt brush man arrived in Miller’s dream.

Early Writings p’anpi 81 kaqpi (hinaspa “81” huk divino Hatun Sacerdoteta, iskay chunka pusaq sacerdotekunatapas simbolizan), William Millerpa iskay kaq muskuynin qillqasqa kachkan. Nabucodonosorman hina, William Millerpas iskay muskuyniyuq karqan. Nabucodonosorpa iskay kaq muskuynin, Daniel qillqap tawa kaq kapitulpin, Moisespa Levítico 26pi “qanchis kutikama” nisqanpa contexto ukhunpi churakusqa kachkan. Millerqa, 2,520 yachachispa, Daniel qillqap tawa kaq kapitulta llamk’achirqan Levítico 26pa “qanchis kutikama” nisqanta rikuchinapaq, ichaqa chayta “qanchis kutikama” sutillaraqmi rimarqan. Millerqa manam reqsirqanchu payqa Nabucodonosorwan tipificasqa kasqanta, ichaqa Nabucodonosorpa 2,520 p’unchayninkuna, tawa kaq kapitulpin, iskayninwanmi representasqa kachkan: “ch’eqchiy” simiwanpas, hinaspa ‘qanchis kuti’ pasanqanraykupas, manaraq allpa pichaq runa Millerpa muskuyninman chayamuchkaptin.

Miller is called “Father Miller” by Sister White, but not in the pagan way as Catholics do, but in a patriarchal way, like unto father Abraham. Miller is a symbol, he is a covenant man, representing the chain of biblical symbols along the path to the final covenant with the one hundred and forty-four thousand. Joel informs us that in the last days, the old men would dream dreams, and William Miller is the old man of our history, and also the farmer that fulfilled William Tyndale’s prophecy that states, “If God spare my life, ere many years I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.”

Millerqa “Tayta Miller” nisqa sutiywanmi Hermana White qayarin, ichaqa manam católicokuna hina pagano yuyaypi tayta nispaqa, aswanpas patriarcal hina, tayta Abrahamman rikch’akuq hina. Millerqa huk unanchaqmi; payqa pactokuna runam, Bibliaq unanchakuna t’inkisqan cadenata represtantaq, chay ñanpi qhipa pactoman chayaq, pachak tawa chunka tawa waranqa runakunawan kuska. Joelqa willawanchikmi qhipa p’unchaykunapi machu runakuna musquykunata musqunqaku nispan, hinallataq William Millerqa historiaykuq machu runanmi, chaynallataq chakra yapuqmi, William Tyndaleq profecianta hunt’aq, kaynata nisqanta: “Sichus Dios kawsayniyta waqaychawanqa, mana achka watakunamanta, aradota pushaq huk waynaqa qanmanta aswanmi Escritura-ta yachanqa.”

“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

Diosqa angelninta kacharqan huk chakramanta runapa sonqonman llamk’ananpaq, payqa Bibliata mana creenqachu karqan, profecíakunata mask’ananpaq pusananpaq. Diospa angelkuna kutikutikuspa watukuq karqanku chay akllasqa runata, yuyayninta pusananpaq hinaspa Diospa llaqtanpaq wiñaymanta tutayasqa karqan chay profecíakunata hamut’ayninman kicharinanpaq. Cheqaq kaypa watupa qallariynin payman qosqa karqan, hinaspa halk’a tras halk’a mask’ananpaq pusasqa karqan, chaymanta Diospa Siminta admiraciónwan hinaspa musphaywan qhawanan kama. Chaypi payqa huk hunt’asqa cheqaq kay watuta rikurqan. Chay Simi, mana Diosmanta samasqa kasqanta pay hap’iq kasqan, kunanqa qhawayninpa ñawpaqenpi sumaq kayninpi hinaspa k’anchayninpi kicharikurqan. Payqa rikurqanmi Escrituraq huk rakhuynin huknin rakhuyninta sut’inchasqanta, hinaspa huk pasajen hamut’ayninpaq wisq’asqa kaptin, Simiq huknin rakhuyninpi chayta sut’inchaqta tarirqan. Payqa Diospa sagrados Siminta kusikuywan hinaspa aswan uku sunqu respitowan mancharikuywanpas qhawarqan. Primeros Escritos, 230.

Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.

Millerqa chakra yapu runam karqanmi Tyndalepa willakusqan qispichikuyninta hunt’aq, hinaspa Daniel 8:14 qillqapi sellos paskasqamanta huñusqan profétik yachayta ñawpaq kutipi rikhurichisqanqa 1831 watapim karqan, Bibliapa King James Version nisqa lloqsisqan qhepata iskay pachak iskay chunka watamanta. John Wycliff, William Tyndale, hinaspa 1611 watapi King James Biblia lloqsisqanwan kuska, kimsa señalta rikuchinku, chaykunaqa iskay pachak iskay chunka watayuq profeciata qallarin, chay profeciaq tukuyninpi Tyndalepa aradota purichiq waynaqa Diospa Siminta kicharinanpaq ñawpaq angelpa willakuyninman, chaymanta qatiqta iskay huk angelkunapas hamunanpaq karqan. Chay ñawpaq angelqa 1798 watapim chayamurqan, kimsakaqñataq 1844 watapi. Wycliff, Tyndale hinaspa King Jamesqa tinkuchkanku chay chakra yapuq runawan, paymi Tyndalepa nisqanta hunt’anqa, hinaspa 1798 watamanta 1844 watakama kimsa angelkunapa historianta unanchanqa.

William Miller’s alpha discovery was the 2,520 years of Leviticus twenty-six and his omega discovery was the 2,300 years of Daniel 8:14. The 2,520 scattering of Judah began in 677 BC and ended in 1844. The 2,300 years of Daniel 8:14 ended in 1844. Both ended together in 1844, and the starting point of the alpha and omega discoveries of William Miller were separated by two hundred and twenty years. “Two hundred and twenty” is a symbol of William Miller, upon two witnesses. The alpha and omega discoveries of Miller are represented by 1798 and 1844. The 2,520 scattering against the northern kingdom ended in 1798, and forty-six years later in 1844 the 2,300 years ended.

William Millerpa alpha tarisqan riqa karqan Levitico iskay chunka suqtayuqpi 2,520 watakuna, omega tarisqanña karqan Daniel 8:14 nisqapi 2,300 watakuna. Judá llaqtapa 2,520 chinkachisqa t’aqanakuyqa qallarikurqan 677 a.C. watapi, tukukurqanña 1844 watapi. Daniel 8:14 nisqapi 2,300 watakunapas tukukurqan 1844 watapi. Iskayninkutaq kuskallata 1844 watapi tukukurqan, chaymanta William Millerpa alpha omega tarisqankunapa qallariyninkuna ishkay pachak iskay chunka watakunawan karu karqanku. “Ishkay pachak iskay chunka” nisqaqa William Millerpa unanchaqninmi, iskay testigokunapi sayasqa. Millerpa alpha omega tarisqankunaqa 1798 hinallataq 1844 watakunawanmi rikuchisqa kanku. Chinchaysuyu qhapaq ayllupa contranpi 2,520 t’aqanakuyqa tukukurqan 1798 watapi, chusku chunka suqta watakuna qhipamantaña 1844 watapi 2,300 watakuna tukukurqan.

The 2,520 years that ended in 1798, marks that date and the 2,520 years against Judah, which ended in 1844 produces a two-hundred-and-twenty-year period. This means the 2,520 against Israel produces the prophetic period of forty-six years, and the 2,520 against Judah produces the prophetic period of two hundred and twenty years. The alpha of that period is 677 BC and the omega is 457 BC, which means the alpha of the forty-six-year period and of the two-hundred-and-twenty-year period is represented by the 2,520, and the omega of both of the lines is the 2,300. The two “scatterings” of 2,520 years provide two witnesses of a period that begins with the 2,520 and ends with the 2,300. Both of those lines identify the alpha and omega discoveries of William Miller.

1798 watapi tukukuq 2,520 watakunaqa chay p’unchayta señalan, hinallataq Judá contra tukukuq 1844 watakama chayaq 2,520 watakunaqa iskay pachak iskay chunka watayuq pacha-ta ruran. Kayqa ninmi Israel contra 2,520 kaqqa tawa chunka suqta watayuq profétic pacha-ta ruran, Judá contra 2,520 kaqtaq iskay pachak iskay chunka watayuq profétic pacha-ta ruran. Chay pachaq alpha-ninqa 677 a.C. nisqañam, omega-nintaq 457 a.C. nisqañam; chaymi tawa chunka suqta watayuq pachaq alpha-ninpas, iskay pachak iskay chunka watayuq pachaq alpha-ninpas 2,520 nisqawan representasqa kachkan, iskaynin línea-kunapa omega-nintaq 2,300 nisqañam. Iskay “ch’iqichisqa” 2,520 watayuq pacha-kunaqa iskay testigo-kunata qun, huk pachaq 2,520 wan qallarispa 2,300 wan tukukuq kasqanmanta. Chay iskaynin línea-kunaqa William Miller-pa alpha y omega tarisqankunata reqsichin.

“William Miller’s Dream

“William Millerpa Musquynin”

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

“Musqhapiy piñasqa karqani Diospa, mana rikuy atina makiwan, huk sumaqta rurasqa kajonchata kachamuwasqanmanta, chunka pulgada suniyniyuq, soqta pulgada tawa kuchu, ébano qirumanta rurasqa, perlaswan sumaqta challwachasqa. Chay kajonchamanqa huk llave watasqa karqa. Ñuqaqa chay llaveta chaskirqani hinaspa kajonchata kicharqani; chaypim, admirakuyniywan mancharikuyniywan kuska, tarirqani tukuy laya, tukuy sayayniyuq joyakunawan hunt’asqata: diamantes, ancha chanin rumikuna, qori qolqe monedakuna ima, tukuy tupuyniyuq, tukuy chaninniyuq, kajonchapi sapa hukninpa kikin chiqninpi sumaqta churakusqa; hinata churakusqankuraykuqa huk k’anchayta, huk gloria-ta kutichirqanku, intiwanlla tupachisqa.”

“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

“Yuyarisqani mana ñuqap sapallan kusikuyniypaqchu kasqanta kay musphay sumaq rikch’ayta, sonqoytaq ancha kusichisqa karqa ukhunpi kaqkunap lliphipayninwan, sumaq kayninwan, chaninwanpas. Chayrayku churaykurqani chaukpi mesa pataman wasiypi, hinaspataq willachirqani llapa munayniyuqkuna hamunankupaq, kay kawsaypi runaqa hayk’aqpas mana rikuyta atisqanman hina aswan hatun lliphipaq, k’anchayniyuq rikch’ayta rikunankupaq.

“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table.

Runakuna hamuq qallariqku, ñawpaqtaqa pisillam karqanku, ichaqa aswan-aswan hatun huñuyman mirasharqanku. Ñawpaq kutipi kajunta qhawarispankuqa, muspharqanku hinaspa kusikuywan qaparirqanku. Ichaqa qhawsaqkuna astawan miraspankuqa, sapaqninmi joyakunaqa chinkachiyta qallarinman karqan, kajunmanta orqospa mesaman ch’eqechispa.

“I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

Qallariyniyta yuyayman karqan, casketpa dueñonmi chay casketta hinallataq joyakunatapas yapamanta makiyta mañawanman; chaykunata ch’iqichisqayraykuqa, manañam hayk’aqpas ñawpaq hina casket ukhupi kikin cheqankunaman churayta atinichu; hinaspataq yacharqani mana hayk’aqpas chay llapa mañakuyta kutichiyta atinichu, imaraykuchus ancha hatunmi kanman karqa. Chaymantaqa runakunata ruegakuyta qallariyrqani ama chaykunata llamk’anankupaq, amataq casketmanta hurqunankupaq; ichaqa aswanraqmi ruegakusqayman hina ch’iqichirqaku; kunantaq llapa wasipa muyuriyninpi, pampapi, hinallataq chay wasipi llapa mueblekunapi ch’iqichisqa hina rikurirqaku.

“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

Chaymantataqmi rikurqani paykuna cheqaq quri rumikunawan qullqikunawan kuska mana yupay atina achka llulla quri rumikunata, llulla qullqikunatapas chinkachisqankuta. Noqaqa ancha phiñasqa karqani paykunapa pisi allin rurayninrayku, mana agradecikuyninraykutaq, chaymanta paykunata rimapayarqani huchachaspay, qillqaspaypas; ichaqa aswanraq huchachaptīy, aswanraqmi paykuna cheqaq quri rumikunawan qullqikunawan chawpinman chay llulla quri rumikunata, llulla qullqikunatapas chinkachirqanku.

“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

Chaymi alma-ykuwan hinantinpi piñakuyman urmaykurqani, hinaspan kallpaywan waqtaqtaqtaq paykunata cuartomanta hurquyta qallariq; ichaq hukta hurquchkaptiy, kimsa aswan yaykumurqanku, hinaspan allpata, q’aspatakunata, aquyta, tukuy ima q’upa q’upatapas apamurqanku, chaymi llapa cheqaq joyakunata, diamantekunata, qollqekunatapas pakarqanku, chaykunata mana rikuyllapaqña saqespa. Hinallataqmi cajaytapas llikllirqanku hinaspa q’upa q’upawan kuska ch’eqichirqanku. Yuyarqani manam pipas llakiyta, piñakuyniytapas qhawarqanchu. Tukuy sonqoy p’akikusqa, mana kallpayuqña karqani, hinaspan tiyaykuspa waqarqani.

“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.

“Hinallataq waqaqtiy, llakikusaqtiy hatun chinkasqayrayku hinallataq qhapaq kamachikuyniyrayku, Diosta yuyarirqani, sonqoymanta mañakurqani pay yanapakuqta kachamuwanampaq.

“Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

“Chaylla punku kicharirqan, huk runataq wasiman haykurqan, runakuna llapallan chaymanta lluqsiriptinku; paytaq, makinpi allpata pichana kaptin, ventanakunata kicharirqan, hinaspataq qallariqan wasimanta allpatawan q’upata pichayta.

“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

Payman waqasqani amaña, sayraykus wakin ancha chanin kuyuchakunata q’upa chawpipi ch’iqnirisqa kasqankurayku.

“He told me to ‘fear not,’ for he would ‘take care of them’.

Payqa niwarqan: “ama manchakuychu”, payqa “paykunata waqaychaspa qhawasqaykichikmi” nispa.

“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

Chaymantataqmi, hallp’ata hinaspa q’upata picharishaqtin, llulla quri rumi-kuna hinaspa llulla qullqi-kuna llapanku phuyuhinata sayarispanku ventanamanta lluqsirqan, wayraña aparqan. Chay ch’aqwaypi huk ratullata ñawiykunata wisq’arqani; kicharirqanitaqmi, q’upaqa llapanña chinkasqa karqan. Yapaq quri rumi-kuna, diamante-kuna, quri hinaspa qullqi qullqi-kunaqa, wasipa uku llapanpi ancha achka mast’arasqa kasharqan.

“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

Payqa mesaman patapi huk qipi t’aqllata churarqan, ñawpaqmanta aswan hatun, aswan sumaq; hinaspata qori rumi-kunata, diamante-kunata, qullqi-kunata maki hunt’ata huñuspa, chay qipi t’aqllaman wisch’urqan, mana hukpas qhiparinankama, diamante-kunamanta wakinkuna ichaqa huk tupu t’ipiq puntallamanta mana aswan hatun kaspapas.

“He then called upon me to ‘come and see.’

Chaymiwan hinaspa niwarqan: “hamuy, qhawariy,” nispa.

“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

“Cajunman qhawarqani urpu ukuman, ichaqa ñawiykunaqa chay rikuywan lliphipirqanku. Ñawpaq kachkanmanta chunka kuti aswan hatun k’anchayninwanmi lliphipirqanku. Yuyarirqani aqo patapi mayqen mana allin runakunapa chakinkunawan ch’akchusqa, ñit’isqa kasqankurayku qasqasqa hina kasqankuta. Sumaj allinchasqallam urpu ukhupi churakusqakanku, sapa hukninmi kikin llaqtanpi, mana ima rikuy atisqa nanayniyoq runapa chayman wisch’uykusqanpa señalkunawan. Ancha kusikuywanmi qapari­rani, chay qaparikuynitaqmi rikch’achiwaraq.” Early Writings, 81–83.

Beginning on page “81,” a symbol of the priests, the dream identifies the history of the Laodicean Seventh-day Adventist church’s work of destroying the foundational truths assembled by Divinity through the humanity of William Miller. The history ends when Miller “shouted with very joy” and the shout “awoke” him. The history represented in the dream concludes at the loud cry of the third angel, which is the climax of the Midnight Cry. The historical narrative of Miller’s dream also represents the waymarks of the Millerite history, and it therefore also represents the parallel history of the movement of the one hundred and forty-four thousand. Just as significant is that the dream’s historical representation also contains a prophetic fractal of the history that began to repeat in 2023.

P’anqa “81”manta qallarispa, cura-kunapa huk unanchaqnin hina, musquyqa reqsichin Laodicea nisqa Qanchis P’unchaw Adventista iglesiapa llamk’ananpa historianta, maypin divinidadqa William Millerpa runa kayninwan huñusqa sayachiq cheqaq-kunata thuñichiyta ruwasharqan. Chay historia tukukun Millerqa “ancha kusikuywan qaparispa” kasqanpi, chay qaparikuytaq payta “rikcharichirqan”. Musquypi rikuchisqa historiaqa tukukun kimsa kaq angelpa hatun qaparikuyninpi, mayqinchus Chawpi Tuta Qaparikuypa patan chaylla. Millerpa musquyninpa historiamanta willakuyqa hinallataq Millerita historiapa señalkunatapas rikuchin, chayraykutaq hinallataq pachak tawa chunka tawa waranqa runakunapa kuyuriyninpa parallel historiantapas rikuchin. Chaymanta aswanpas ancha allin yachayqa kaymi: musquypa historiata rikuchisqan ukhupinmi kachkan 2023 watapi yapamanta qallariq historiapa huk profetiku fractalninpas.

The jewels of truth that were recognized in the history of the one hundred and forty-four thousand were placed into the public record in 2004 and then again in 2012, when the presentation of Habakkuk’s Tables gathered a group that was destined to be scattered. Those truths were set upon the table in 2004, with the first presentation of the truths which had been unsealed in 1989. A “few” considered the message then, but in 2012, the series of 95 presentations titled Habakkuk’s Tables brought in a crowd, for the “people began to come in, at first few in number, but increasing to a crowd.”

Chunka tawaq allin yachaypa rumi-kuna, pachak tawa chunka tawayuq waranqakunapa historiapi reqsisqa karqan, 2004 watapi runakunapa qillqasqa rikuchisqaman churakurqan, hinaspa yapamanta 2012 watapi, Habacucpa Tablankunapa qhawaychasqan huk huñu runakunata tantarqan, chay huñuqa ch’iqichisqa kananpaq destinados karqan. Chay chiqaqkuna mesa patapi churakusqa karqan 2004 watapi, 1989 watapi kicharisqa karqan chiqaqkunapa ñawpaq rikuchisqanwan. Huk “pisillakuna” chay willakuyta unanchaspa qhawarirqanku chaypachaqa, ichaqa 2012 watapi, 95 rikuchiykunamanta serie, Habacucpa Tablankuna sutiyuq, achka runakunata yaykuchirqan, imaraykuchus “runakuna yaykumuyta qallariqku, ñawpaqtaqa pisillamanta, ichaqa wiñarispa huk achka huñuman tukuspa.”

From 2012 unto July 18, 2020 those truths were progressively scattered and covered with rubbish. On July 18, 2020, the proponents of the message of Habakkuk’s Tables were scattered for a period of three and a half days.

2012 watamanta 2020 watapi julio killapa 18 punchawkama, chay cheqaqkunam astawan-astawan ch’iqichisqa karqan hinaspa q’upa qillukunawan p’ampasqa karqan. 2020 watapi julio killapa 18 punchawpi, Habacucpa Tablankunapa willakuyninpa sayarichiqkuna kimsa p’unchaw kuskan hinaspa huk chawpi p’unchawkama ch’iqichisqa karqanku.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

Paykunaq willakuyninkuta tukurqankuman hina, uku mana tukukuq t’oqomanta wichariq uywa paykunawan maqanakunqa, atipanquqa, wañuchinqataq. Hinaqtin wañusqa cuerponkuna hatun llaqtapa ñanpi sirinqa, chay llaqtaqa espíritu nisqapi Sodomapas Egiptupas sutichasqa, maypichus Señorniyku chakatasqa karqa. Runakuna, ayllukuna, simikuna, nacionkunamanta runakunaqmi kimsa p’unchaw chawpi wañusqa cuerponkuta qhawanqaku, manataqmi saqenqakuchu wañusqa cuerponkuta p’ampanankupaq. Hallp’api tiyaqkunaqa paykunamanta kusikunqaku, asikunqaku, huknin hukninman regalokunata apachinqaku; kay iskay profetakuna hallp’api tiyaqkunata ñak’arichisqankurayku. Apocalipsis 11:7–10.

On Sabbath, December 30, 2023 Future for America joined a zoom meeting for its first public meeting since July 18, 2020. December 30, 2023 is 1,260 days after July 18, 2020, or “three days and an half.” While Elijah and Moses were dead in the street, the other class is “rejoicing.” Future for America had returned to publishing the prophetic message in July of 2023, for the message that was then to go to the entire earth, would of prophetic necessity need to come from the “wilderness.” Three and a half days, or 1,260 days are a wilderness.

Sábado, 30 de diciembre de 2023 p’unchawpi, Future for America huk Zoom tantanakuyman hukllawasqa karqan, chayqa julio 18, 2020 p’unchawmanta kayman hinaspa ñawpaqta llaqtapi rimasqa tantanakusqan qhipamanta ñawpaq público tantanakusqanmi karqan. Diciembre 30, 2023 p’unchawqa julio 18, 2020 qhipanmanta 1,260 punchawkuna qhipanmi, utaq “kimsa punchaw kuskanwan.” Elíaswan Moisés ñanpi wañusqa kashaqtinku, huk claseqa “kusikushan.” Future for Americaqa 2023 watapi julio killapi profético willakuyta yapamanta qillqayman kutirqan, imaraykuchus chay pacha tukuy kay pachaman rina kasqa willakuyqa profético nisqap munaqninrayku “ch’in pampa”manta lluqsiyta munan karqan. Kimsa punchaw kuskanwan, utaq 1,260 punchawkunaqa ch’in pampam.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Warmiqa ayqekunaman ripuq, chaypi Diospa wakichisqan cheqan kasqanman, chaypi payta mikuchinankupaq waranqa iskay pachak soqta chunka p’unchaykunakaman. Apocalipsis 12:6.

The “wilderness” is “a thousand two hundred and threescore days,” which is 1,260 days, which is also “three days and a half,” and is represented in Revelation 12:6, and “126” is a tithe of 1,260. One of the amazing truths that was then unsealed was the need of repentance in fulfillment of the prayer of the “seven times” in Leviticus twenty-six.

“Ch’in nirqa”qa “waranqa iskay pachak kinsa chunka pichqa p’unchawkuna”mi, chayqa 1,260 p’unchawkuna, chaymantaq “kimsa p’unchaw huk kuskanwan” nisqapas kashan, hinaspapas Apocalipsis 12:6 nisqapi rikuchisqa kashan, hinaspa “126”qa 1,260-pa chunka hukninmi. Chay hinan llikaq cheqaq-kunamanta huknin almiraypaqta kichasqa karqan, arrepentikuypa munasqan, Levítico iskay chunka suqtayuqpi “qanchis kuti” mañakuypa hunt’akuyninman hina.

1,260 days is also a symbol of 2,520 days. The “seven times” against the northern kingdom began in 723 BC and ended in 1798. The midpoint is 538, thus creating 1,260 years that paganism trampled down the sanctuary and host followed by 1,260 that papalism trampled down the sanctuary and host. This prophetic structure is aligned with the 1,260 days from Christ’s baptism to the cross, that is followed by 1,260 prophetic days unto 34 AD, when the gospel went to the Gentiles. Thus, upon two witnesses 1,260 is part of 2,520 days, or Moses’ “seven times” of Leviticus twenty-six.

1.260 p’unchawkunaqa 2.520 p’unchawkunapaq huk símbolopas kanku. “Qanchis kutikuna” chay chinchay suyuq contraqa 723 a. C. watapi qallarin, hinaspa 1798 watapi tukukun. Chawpinqa 538mi, chayhina ruwaspa 1.260 watakuna paganismopa santuario-ta hinallataq ejército-ta saruchisqan karqa, chaymanta qhipamanpas 1.260 watakuna papalismopas santuario-ta hinallataq ejército-ta saruchirqan. Kay proféticopa estructuraqa alinchasqa kachkan Cristoq bautizasmomanta cruzkama 1.260 p’unchawkunawan, chaymanta qhipamanpas 1.260 profético p’unchawkuna 34 d. C. watakama, maypachachus evangelioqa gentilesman riqsichisqa karqa. Chayrayku, iskay testigokunapi 1.260qa 2.520 p’unchawkunapa huknin partenmi, ichaqa Moiséspa “qanchis kutikuna” nisqan Levitico iskay chunka suqtayoqpi.

The voice in the wilderness period beginning on Sabbath, July 18, 2020 unto Sabbath, December 30, 2023 began to cry in July of 2023, and when the “wilderness” period ended on Sabbath, December 30, 2023 the resurrection of Moses and Elijah arrived. The message of the voice identified that the waymark of the parallel first disappointments in every reform movement explained the false prediction of July 18, 2020, in the context of the parable of the ten virgins. It called men and women to the repentance represented by the Leviticus twenty-six prayer. Miller’s dream represents that very repentance when he records, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.”

Sábado, 18 julio 2020manta qallarisqa ch’in pampa ukhupi kashaqmanta pacha, sábado, 30 diciembre 2023kama, 2023 watapa julio killapi waqyaspa qallarirqan; hinaspataq “ch’in pampa” pacha sábado, 30 diciembre 2023pi tukukuptin, Moisespa Elijasmantaq kawsarimuy chayamurqan. Chay waqyaqpa willakuynin riqsichirqanmi lliw reforma kuyuykunapi kaq ñawpaq kaq parallel ñak’ariy qollonakuykunapa señalmanta yachachisqanta, 18 julio 2020pa pantasqa willakuyta sut’inchaspa, chunka sipaskunapa rikch’ayninpa contexto ukhupi. Qharikunata warmikunatawan waqyaran Levítico iskay chunka suqtayuq mañakuypi rikuchisqa arrepentimientoman. Millerpa musquyninmi chaylla arrepentimientota rikuchin, kayhinata qillqasqanrayku: “Chhayna waqaspay, llakispaypas hatun chinkasqaymanta hinaspa noqaman churakusqa responsabilidadmanta, Diosta yuyarirqani, sonqoymanta mañakurqani yanapayta cachamuwanampaq.”

Come and See

Hamuy hinaspa qhawariy

Miller’s dream is divided by two expressions of “come and see.” The first time Miller invites people to “come and see,” and the second time the “dirt brush man” invites Miller to come and see. “Come and see” is a prophetic symbol that identifies a prophetic truth that is unsealed. The first four seals each contain the command to “come and see.”

Millerpa musquyninqa iskay “hamuy, qhawariy” nisqakunawan rakisqa kashan. Ñawpaq kutipiqa Miller runakunata “hamuychis, qhawariychis” nispa waqyan, iskay kaq kutipitaq “allpa pichana qhari” Miller-ta hamunanpaq hinaspa qhawarinanpaq waqyan. “Hamuy, qhawariy” nisqaqqa huk profétiko símbolom, mayqen profétiko cheqaq kay mana sellasqa kasqanta reqsichiq. Ñawpaq tawa sellokunapas sapaqninpi “hamuy, qhawariy” nisqa kamachiyta apamun.

And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. … And when he had opened the second seal, I heard the second beast say, Come and see. … And when he had opened the third seal, I heard the third beast say, Come and see. … And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. Revelation 6:1, 3, 5, 7.

Hinaspam rikurqani Cordero huk sellota kichariptin, hinaspam uyariqani t’uqyakuy hinata, chay tawa kawsayniyoqkunamanta huknin nispa: Hamuy, qhawariy. … Pay iskay kaq sellota kichariptinmi, iskay kaq kawsayniyoqpa nisqanta uyarirqani: Hamuy, qhawariy. … Kinsa kaq sellota kichariptinmi, kinsa kaq kawsayniyoqpa nisqanta uyarirqani: Hamuy, qhawariy. … Tawa kaq sellota kichariptinmi, tawa kaq kawsayniyoqpa rimayninta uyarirqani nispa: Hamuy, qhawariy. Apocalipsis 6:1, 3, 5, 7.

The “come and see” in the beginning of Miller’s dream is the alpha and the ending “come and see” is the omega. The dream identifies the unsealing in the beginning of the dream as jewels that when “arranged they reflected a light and glory equaled only to the sun.” When Christ invited Miller to “come and see” the omega, Miller says, “my eyes were dazzled with the sight. They shone with ten times their former glory.” The alpha light was as the sun and the omega light was ten times the sun.

Millerpa musquyninpi “hamuy qaway” nisqa alpha kashan, tukukuyninpi “hamuy qaway” nisqataq omega kashan. Chay musquy reqsichin musquypa qallariyninpi sello kichasqa kasqanta ancha allin rumikuna hina, chaykuna “churachisqa kaptinku intiypa k’anchayninwan hinaspa llimp’iyninwanqa kuska kaqlla huk k’anchayta hinaspa gloria-ta rikuchirqanku.” Cristoq Miller-ta “hamuy qaway” nispa omega-man waqyaptin, Miller nin: “ñawiykunaqa chay rikusqaywan lliphipirqan. Ñawpaq gloria-ninkumanta chunka kuti astawan k’anchirqanku.” Alpha k’anchayqa inti hina karqan, omega k’anchaytaq intiymanta chunka kuti karqan.

Scatter

Chiqichiy

Miller’s mourning and repentance is represented at the end of the period that began with the first “come and see,” and the last “come and see.” In the period which begins with Miller’s unsealing a message to the people and then ends with Christ unsealing a message to Miller, the word “scatter” is represented “seven times.” Miller will use the word again, but between the first and last unsealing, “scatter” is expressed “seven times.” The Bible identifies the judgment of the “seven times” with the word, “scatter.”

Millerpa llakiyninwan hinaspa arrepentikuyninqa rikuchisqa kachkan chay pacha tukukuyninpi, mayqinchus qallarin ñawpaq “hamuy hinaspa qaway” nisqawan, hinaspa qhipa “hamuy hinaspa qaway” nisqawan. Chay pachapi, mayqinchus qallarin Millerpa huk willakuyta llaqtaman kicharisqanwan, hinaspa chaymanta tukukun Cristopa huk willakuyta Millerman kicharisqanwan, “chikiy” nisqa simiqa “qanchis kuti” rikuchisqa kachkan. Millerqa chay simita hukmanta yapayllataqmi llamk’achinqa, ichaqa ñawpaq kichariymanta qhipa kicharikama, “chikiy” nisqaqa “qanchis kuti” nisqawanmi rimarisqa kachkan. Bibliamanta Qillqakunaqa “qanchis kuti” nisqapa taripayninta reqsichin kay simiwan: “chikiy.”

And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Leviticus 26:33.

Qankunataqa mana iñiqkunapa chawpinmanmi chinkachisqaykichis, hinaspan qankunapa qhepantata espadata aysarisqa. Hallp’aykichisqa ch’usaqyachisqañam kanqa, llaqtaykichiskunapas thuñisqa. Levítico 26:33.

The very first truth Miller discovered was the “seven times” of Leviticus twenty-six, and in his dream the period between Miller’s message being published and Christ’s message being published, all the foundational truths represented by the work of William Miller were to be covered with the rubbish and counterfeit coins of the theologians of Laodicean Seventh-day Adventism. That rejection of the foundational truths is represented as seven scatterings within the history between the alpha and omega. The “seven times” is a symbol of the work of William Miller, which in turn are the foundations of Seventh-day Adventism, of which; the 2,300 days of Daniel 8:14 are the central pillar of that very foundation. What this identifies is that the 2,520 years of scattering that was the first, or alpha discovery of William Miller marks the beginning of a period, that ended with the omega discovery of William Miller, which was the 2,300 days.

Miller tarisqan ñawpaq-puni cheqaqa karqan Levitico iskay chunka suqtayuqpi “qanchis kutikuna”, hinaspa musquyninpi, Millerpa willakuynin qelqasqa rikuchisqa kasqanmantapacha Cristopa willakuynin qelqasqa rikuchisqa kasqankama pacha, llapa sayarichiq cheqaqkuna, William Millerpa llamkayninwan sut’inchasqa kaqkuna, Laodicea qanchis p’unchay adventista teologokunapa q’upa qollqekunawan hinaspa q’upawan pakasqa kananpaq karqan. Chay sayarichiq cheqaqkunata mana chaskiyqa qanchis t’aqanakuykunahinam sut’inchasqa rikuchisqa kachkan, alpha hinaspa omega ukhupi historiapa chawpinpi. “Qanchis kutikuna”qa William Millerpa llamkayninpa huk unanchaqanmi, chaymi kutin qanchis p’unchay adventismopa sayarichiq cimentonkunan kanku; chaykunamanta, Daniel 8:14 nisqapi iskay waranqa kimsa pachak p’unchaykunaqa chaylla sayarichiq cimentopa chawpi sayayninmi. Kayqa reqsichinmi, William Millerpa ñawpaq, icha alpha tariynin kasqan chay iskay waranqa pichqa pachak iskay chunka watayuq t’aqanakuy markaqa huk pacha qallariyninta, chay pacha omega tariyninwan tukukuqta, chayqa William Millerpa iskay waranqa kimsa pachak p’unchaykuna kasqanta.

When Laodicean Seventh-day Adventism set aside the “seven times” in 1863, they set aside William Miller’s first discovery, which would be his alpha discovery and his foundational discovery. The last of Miller’s discoveries was the 2,300 days, which was his omega discovery and his capstone discovery. The “seven times” that concluded in 1798 marked the 2,520 and the 2,300 days were marked in 1844.

Laodiceayuq qanchis p’unchaw Adventismoqa 1863 watapi “qanchis kutita” saqerquspankuqa, William Millerpa ñawpaq tarisqanta saqerqurqanku, chaymi paypa alfa tarisqan karqa, hinaspataq sayarichisqan t’uqyasqa tarisqan karqa. Millerpa tarisqankunamanta qhipa kaqqa karqa 2,300 p’unchawkuna, chaymi paypa omega tarisqan karqa, hinaspataq tukukuyninpi churakusqa hatun t’uqya tarisqan karqa. “Qanchis kutikuna” 1798 watapi tukukuqmi 2,520 nisqata señalarqan, hinaspataq 2,300 p’unchawkunaqa 1844 watapi señalasqa karqanku.

It is the dirt brush man who assembles the jewels after they are scattered for seven times. Then the casket is larger and more beautiful and shines ten times brighter than the sun. Ten is a symbol of a test, and those jewels therefore shine at the test over the day of the sun, so Miller’s dream begins in 1798 and ends at the loud cry of the third angel at the Sunday law.

Chayqa allpa pichana runammi qanchis kuti ch’iqchiykusqa quri rumikunata huñun. Chaymanta qipinqa aswan hatun, aswan sumaq, intimanta chunka kuti aswan k’anchaylla k’ancharin. Chunkaqa huk pruebanpa unanchanmi, chayrayku chay quri rumikunaqa inti p’unchaypa hawanpi kaq pruebanpi k’ancharinku; hinaspa Millerpa musquyninqa 1798 watapi qallarin, tukukuntaq kimsa kaq angelpa hatun qapariyninpi domingo kamachiypi.

The history of the Millerites from 1798 unto 1863 is also the history from 1798 until the soon-coming Sunday law. The history represented in William Miller’s dream that occurs between Miller saying “come and see” unto the Dirt Brush man saying “come and see,” is both the period of 1798 unto 1863, and also the period of 1798 unto the Sunday law. The line that ends in 1863 is a prophetic fractal of the line that begins in 1798 and ends at the Sunday law. Both those lines are represented in Miller’s dream.

Milleritakunapa historianku 1798 watamanta 1863 watakamaqa, 1798 watamanta qayllamusaq domingo kamachikama historiapas kikinmi. William Millerpa musquyninpi rikuchisqa historiqa, maypinchus Miller nispa “hamuy qhawariy” ninqa, chaymanta Allpa Pichana runa nispa “hamuy qhawariy” ninkama, iskayninmi: 1798 watamanta 1863 watakama pacha, hinallataq 1798 watamanta domingo kamachikama pacha. Chay 1863 watapi tukukuq siq’iqa, 1798 watapi qallarispa domingo kamachipi tukukuq siq’ipa huk willakuy fractal proféticomin. Iskay chay siq’ikunaqa Millerpa musquyninpi rikuchisqam kanku.

The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.

Wisq’asqa punku 1844 watapi, octubre killapa 22 punchawninpi, domingo p’unchay kamachiypi wisq’asqa punkuta rikuchin. 2,300 wataq willakuy ñawpaq rimaynin, 1844 watapi hunt’asqa karqa, domingo p’unchay kamachiyta rikuchin.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Cristopa hamuqnin, ñuqanchikpa Hatun Sacerdoten hina, Santísimo cheqaman, santuario pichanapaq, Daniel 8:14pi rikuchisqa; Runa Churipa hamuqnin Ñawpaq P’unchawkunaqman, hina Daniel 7:13pi qhawachisqa; hinaspa Señorpa hamuqnin Templonman, Malaquías willakusqanman hina ñawpaqmanta rimarisqa, chaykunaqa kikin pasaypa nisqankunam; hinaspa kaypas rikuchisqallataqmi novioq hamuqnin kasarakuytaqman, Cristopa chunka sipaskunapa ricch’ayninpi nisqanman hina, Mateo 25pi.” The Great Controversy, 426.

Lines

Líneas

The omega of Miller’s discoveries was the 2,300-year prophecy, so both 1844 and the Sunday law are represented by the 2,300 years. This means that the 2,520 is the alpha and the 2,300 is the omega of both lines; one line concludes in 1863, and the other line concludes at the Sunday law. On both lines the 2,520 prophecy is the alpha, and or the foundation stone. The fractal of 1798 unto 1863 in the foundational history of the Millerites, also aligns with another fractal in the omega, capstone history of the one hundred and forty-four thousand.

Millerpa tarisqan yachaykunaq omega-nin karqan 2,300 watayuq willakuy, chayrayku iskaynin 1844 hina Domingo kamachikuypas 2,300 watakunawanmi rikuchisqa kanku. Kayqa ninmi 2,520qa alpha kasqanta, 2,300-taq omega kasqanta iskaynin siq’ikunaq; huk siq’i 1863 watapim tukuyninman chayan, huktaq Domingo kamachikuyllapim tukuyninman chayan. Iskaynin siq’ikunapipas 2,520 willakuyqa alpha-mi, utaq sayariq rumimi. 1798-manta 1863-kama fractal, Miller runakunaq cimientopi kasqan ñawpaq pacha historiapi, hinallataq tinkun huk fractalwan omega-pi, capstone nisqa historiapi pachak tawa chunka tawa waranqa runakunaq.

At 9/11 God called His people to return to Jeremiah’s old paths, which are the foundations, which are in turn represented by the messenger of the foundational history, who is in turn represented by his foundational alpha discovery of the “seven times.” The “seven times” is the symbol of the foundations of the one hundred and forty-four thousand, and at 9/11 the sealing of that group began with the testing message of the foundations, represented by the very first foundational truth of William Miller and Adventism. At 9/11 the sealing time began and at the soon-coming Sunday law the sealing time of the one hundred and forty-four thousand concludes.

9/11 p’unchawmi Diosqa llaqtanman waqyarqan Jeremíaspa ñawpaq ñankunaman kutirinankupaq; chay ñankunaqa cimientokunam kanku, chaykunataqmi cimientopa historianta apaq willaqwan rikuchisqa kanku, paytaqmi kutin “qanchis kutikuna” nisqa cimientopi alfan tarisqanwan rikuchisqa kashan. “Qanchis kutikuna” nisqaqa pachak tawa chunka tawa waranqa runakunapa cimientonpa unanchaqninmi, hinallataq 9/11 p’unchawmi chay huñuypa sellasqa kaynin qallariykuq karqan cimientokunapa prueban willakuyninwan, William Millerpa hinaspa Adventismopa ñawpaq kaq cimientopi cheqa yachachikuyninwan rikuchisqa. 9/11 p’unchawmi sellasqa kaypa tiempun qallariyrqan, qayllapi hamuq domingo kamachikuy p’unchawpitaq pachak tawa chunka tawa waranqa runakunapa sellasqa kaypa tiempun tukukunqa.

That history is a fractal that begins with 2,520 and ends with 2,300, and that history is therefore the third line of prophetic history represented in William Miller’s dream. The 2,520 was fulfilled in 1798 and the 2,300 in 1844. The work represented by the two lines is the work of Christ in combining His divinity with our humanity. It is the work of changing a sinner into a saint, restoring the higher nature to its rightful throne over the lower nature. For this reason, the human body takes 2,520 days to totally reproduce every cell in the body, and that very same body is based upon 23 male chromosomes combined with 23 female chromosomes. Together they produce a living temple, which is represented as the number “46,” which is the period of 1798 to 1844, which is the period of William Miller’s dream from the 2,520 in 1798 unto the 2,300 in 1844.

Chay historiaqa huk fractalmi, 2,520-manta qallarispa 2,300-wan tukukuq; chayrayku chay historiaqa kinsa ñiqin profético historia siq’im, William Millerpa musquyninpi rikuchisqa. 2,520qa 1798 watapi hunt’asqa karqan, 2,300-taq 1844 watapi. Iskay siq’ikuna rikuchisqan llamk’ayqa Cristopa llamk’ayninmi, paypa divinidadninta ñuqanchikpa runa kayninchikwan huñuspa. Chayqa huchasapam runata santoman tukuchiy llamk’aymi, hanaq kaq naturalezata urin kaq naturaleza patanpi allin kamachiy tiyananman kutichispa. Chayraykun runapa aychanqa 2,520 p’unchayta hap’in cuerpopi llapa célulankunata llipinmanta musuqmanta mirachinampaq; hinallataq chay kikin cuerpoqa 23 qhari cromosomokuna huñusqa 23 warmi cromosomokunawan sayachisqa. Kuskanqa kawsayniyuq templota paqarichinku, chaymi “46” yupaywan rikuchisqa; chayqa 1798-manta 1844-kama pacha, William Millerpa musquyninpa pacha, 1798 watapi 2,520-manta 1844 watapi 2,300-kama.

William Miller’s dream also contains another fractal of note. From 9/11 unto the Sunday law is a fractal of 1798 unto the Sunday law, as in 1798 unto 1863. 2023 unto the Sunday law is a fractal of 9/11 unto the Sunday law, and this is the history that all of the lines within Miller’s dream point to as the omega of them all. This is the period where the original truths are magnified ten times the sun.

William Millerpa musquyninpas huk ñawpaq ricuchiy fractaltapas churasqa kachkan, reparanapaq. 9/11-manta Domingo kamachikuykamaqa 1798-manta Domingo kamachikuykama fractalmi, hinallataq 1798-manta 1863-kama hina. 2023-manta Domingo kamachikuykamaqa 9/11-manta Domingo kamachikuykama fractalmi, chaymi llapa siq’ikuna Millerpa musquyninpi señalananku historiata, llapankup omega-n hina. Kaymi chay pacha, maypichus qallariy cheqaqkuna chunka kuti inti hina hatunchasqa kanku.

The Two Bustles

Iskay Waqrayoqkuna

In the 1840’s, the word “bustle” (as a noun) commonly meant energetic, busy, or noisy activity—often with a sense of fuss, excitement, hurry, or agitation. It referred to lively movement, commotion, or bustling about, whether in a crowd, a household, a marketplace, or during a particular event. The “bustle” of Miller’s dream would thus describe the immediate flurry of activity, excitement, or urgent business happening right then—the transient stir or commotion of the present situation or occasion.

1840 watakunapiqa, “bustle” nisqa simiqa (suti hina) sapa kuti kallpawan ruway, achka llank’ay, utaq qaparikuq ch’aqway ruwayta niqmi karqa—achkallataq fuss, kusikuy-sunqu ch’allchay, usqhay, utaq phiñasqa kuyuywan kuska. Chayqa kawsayniyuq kuyuyta, ch’aqwayta, utaq kayman chayman puriyta niqmi karqa, tantanakuy ukhupi, wasi ukhupi, qhatu pampapi, utaq huk ruwana p’unchawpi kaptinpas. Chayrayku, Millerpa musquyninpi “bustle” nisqaqa chay pachallapi ruwasqa usqhay achka kuyuyta, kusikuy-ch’allchayta, utaq apuraywan ruwanapaq kasqanta ricuchinman—kunan kaq xaalapi utaq chay ocasiónpi pisi tiempollapaq hatariq kuyuyta utaq ch’aqwayta.

Miller states, “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone.”

Millerqa nin: “Chaymi, hallp’ata, q’upata, llulla sumaq rumiqkunata, llulla qolqekunata pichaspa, llapallan phuyuhinata hatarispanku ventanamanta lluqsirqanku, wayrataq apan. Chay chaqwaypi huk pisi ratullata ñawiykunata wisq’arqani; kicharirqanitaq, q’upaqa llapallan chinkasqaña karqa.”

The “bustle” identifies two points in Miller’s dream; The first when the crowd is scattering the jewels, and then when the dirt brush man opens the windows and begins to sweep out the false jewels. The first and alpha bustle is the covering up of the jewels and the second and omega bustle is the restoration of the jewels. During the bustle, Miller closed his eyes. Miller was laid to rest in 1849, the very point that Christ was stretching forth His hand a second time to gather the remnant of His people. Miller then closed his eyes, and in 1850 his truths were again placed upon a table in fulfillment of Habakkuk’s command to write the vision and make it plain. That bustle period, Miller closes his eyes and when he awakes the jewels are in the process of being restored.

“Bulla” nisqanqa iskay punto-kunata reqsichin Millerpa musquyninpi; ñawpaq kaqtaq runa tantaqa kuychi rumi-kunata chinkachishaqtinmi, chaymantaq allpa pichana runaqa ventanakunata kicharispan qallarin llulla kuychi rumi-kunata pichayta. Ñawpaq, alfa bullaqa kuychi rumi-kunata pakaymi; iskay kaq, omega bullaqa kuychi rumi-kunapa kutichisqa kasqanmi. Chay bulla pachapiqa, Millerqa ñawinkunata wisqarqan. Millerqa samachisqa karqan 1849 watapi, chaypim Cristoqa iskay kutita makinta mast’arirqan llaqtanpa puchuqnin-ta huñunaypaq. Chaymantataq Millerqa ñawinkunata wisqarqan, hinaspan 1850 watapi cheqaq yachachisqankuna yapamanta mesa pataman churakusqa karqan Habacucpa kamachisqan hunt’akusqanman hina, musquyta qillqaychispa sut’ita rikuchinapaq. Chay bulla pachapiqa, Millerqa ñawinkunata wisqan, hinaspan rikch’arimuqtin kuychi rumi-kuna kutichisqa kayninpi kachkan.

The second bustle in his dream takes place when the ensign of the one hundred and forty-four thousand is being resurrected, purged and purified as the ensign which Zechariah identifies as jewels upon a crown.

Iskay kaqchasqan musphayninpi iskay ñiqin ch’aqwayqa ruwakun pachak tawa chunka tawa waranqa runakunapa unanchan kawsarichisqa, ch’uyanchasqa hinaspa q’upisqa kashaqtin, chay unanchataq Zacarias reqsisqan hina kurunapi jawka rumi-kuna hina kasqan.

And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 9:16–10:3.

Hinaspanmi paypa Diosnin Señorqa paykunata qespichinqa, llaqtanpa uywaq ovejankuna hinata; paykunaqa coronapa ruminkuna hinan kanqaku, paypa hallp’anpi unancha hina hoqarisqa. ¡May hatunmi allin kaynin, may hatunmi sumaq kayninpas! Trigun wayna runakunata kusichinqa, mosoq vinotaq sipaskunata. Qhepa para tiemponpi Señor-manta mañakuychik para-ta; chay hina Señorqa lliphipiq phuyukunata ruranga, paran-kunatataq qonqa, sapa hukman chakra ukhupi qhura. Ídolokunaqa yanqa simita rimarqanku, adivino-kunataq llullakuyta rikurqanku, llulla musquykunatataq willarqanku; yanqamantan sonqochanku: chayraykun ovejakuna hina purirqanku, ñak’arichisqataq karqanku, mana michiq kaptin. Michiqkunapa contranpi piñakuyniyqa rawrarqan, chivokunatataq muchuchirqani; imaraykuchus ejercitokunapa Señor-ninqa Judá wasipa ovejankunata watukuq hamusqa, maqanakuypi sumaq caballo-n hina paykunata rurarqun. Zacarías 9:16–10:3.

The “flock of His people” are both an ensign and stones (jewels) upon a crown. The flock of His people are identified during the latter rain, for the command is to ask for the latter rain in the time of the latter rain. The flock is contrasted with the “flock” that went their own way, rather than the way of Jeremiah’s old paths. In the time of the latter rain the jewels that are His flock will be His goodly horse in the battle. That “goodly horse” is the church triumphant, represented in the first Christian bride, symbolized by Peter who, as a white horse in the period of the first seal went forth conquering and to conquer.

“Llaqtanpa michiqninkuna” huk unancha kanku, hinaspa rumikuna (sumaq qullqikuna) huk corona patapi hina. Llaqtanpa michiqninkuna reqsisqa kanku qhipa para pacha ukhupi, kamachikuyqa kaymi: qhipa para pachapi qhipa paramanta mañakuy. Michiq aylluqa tinkuchisqa kashan chay “michiq”wan, paykuna kikinkupa ñanninta risqankurayku, manataq Jeremiaspa ñawpaq ñankunata. Qhipa para pacha ukhupi chay sumaq qullqikuna, paypa michiqninkuna kasqankurayku, maqanakuypi paypa allin kawallun kanqaku. Chay “allin kawallu”qa atipaq iglesiam, ñawpaq cristiano noviawan rikuchisqa, Pedro nisqawan unanchasqa, paymi yuraq kawallu hina ñawpaq sello pacha ukhupi lluqsimurqa atipayta hinaspa atipanampaq.

And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. Revelation 6:1, 2.

Qhawarirqani, Corderoqa huk sellota kicharisqanta; hinaspata uyarirqani, illapa qaparishqan hina, tawa kawsayniyuqkunamanta huknin nisqanta: “Hamuy, hinaspa qhaway.” Hinaspata qhawarirqani, hinaspa qhaway, yuraq caballo; chaypi tiyaq runaqa flechayuq k’aspita hap’irqan; paymanqa huk corona qosqa karqan; hinaspata lloqsirqan atipaq, hinaspa atinanpaq. Apocalipsis 6:1, 2.

Peter therefore is the symbol of the first Christian church of the apostles during the Pentecostal outpouring of the rain, and the symbol of the last Christian church during the latter rain, that was typified by the Pentecostal outpouring.

Chaymiqa Pedroqa ñawpaq cristiano iglesiapa apostolkunapa unanchaqninmi kachkan, Pentecostéspi parachiy hina ichhakamusqan urmaypa jich’aypi; hinallataq qhipa cristiano iglesiapa unanchaqninmi kachkan qhipa parachiy pachapi, mayqinchus Pentecostéspi jich’akusqanwan unanchasqa karqan.

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. Revelation 19:11–14.

Hanaq paska kasqanta rikarirqani, hinaspataq qhaway: huk yuraq caballopi tiyashaqa “Cheqaq sonqoyuq, Chiqaq” sutiyuqmi karqa, chaymantataq payqa chiqap kausaypi juzgan, maqanakuytapas ruwan. Ñawinkunaqa nina rawray hina karqan, uman patapitaq achka coronakuna karqan; hinaspataq huk sutita qillqasqayuq karqan, mana pipas reqsisqan, pay sapallan reqsisqan. Payqa yawarpi tullpusqa p’achawan p’achallisqa karqan; sutintaq “Diospa Simi” nisqañam. Hanaq pachapi kaq ejercitokunataq qhepanta qatirqanku yuraq caballokunapi, fino linosmanta p’achallisqa, yuraq, ch’uya. Apocalipsis 19:11–14.

The white horses represent Christ’s army that are resurrected in Ezekiel 37, and they are the church triumphant, and they are stones in a crown, for Christ establishes His kingdom of glory in the time of the latter rain. As representatives of His kingdom the one hundred and forty-four thousand are jewels upon the crown which is the symbol of the kingdom he receives at the conclusion of the 2,300 days, which was both October 22, 1844 and will be again at the Sunday law. That kingdom of white horses is raised up during the latter rain, when the windows of heaven are opened, for John saw the white horse when heaven was opened.

Yuraq caballokunaqa Cristoq ejercitonmi, Ezequiel 37pi kawsarichisqa kaq; paykunaqa iglesia triunfante kanku, hinallataq coronapi rumikuna hina kanku, imaraykuchus Cristoqa qhipa paraq pachasninpi gloriaq reinonta sayarichin. Reinonpa rantinchasqan hina, pachak tawa chunka tawa waranqaqa coronapi alhajakuna kanku; chay coronataq reinopa unanchanmi, pay chaskisqan, 2,300 p’unchaykunapa tukukuyninpi, mayqinchus iskaynintaq karqa 22 octubre 1844, hinallataq yapamanta kanqa domingo kamachiy pachaspi. Chay yuraq caballokunapa reinonqa qhipa paraq pachasninpi hatarichisqa kachkan, hanaq pachaq ventananakichasqanpi kicharisqa kaptin, imaraykuchus Juanqa yuraq caballota rikurqan hanaq pacha kicharisqa kaptin.

In the alpha bustle of 1849, Miller closed his eyes in death, for a little moment. Miller was Elijah, and Elijah died on July 18, 2020, and he laid in the street for 1,260 days until he reached the omega bustle and was then awakened. His awakening is marked as arriving when the dirt brush man opened the window of heaven to sweep out the rubbish. The army of white horses is raised when heaven’s window is opened, and when that occurs a separation of true and false is identified. That separation is also identified in the book of Malachi.

1849 watapi qallarik ch’aqwaypi, Millerqa wañuypi ñawinta wichqarqan, pisillamanta pacha. Millerqa Eliasmi karqan, hinaspa Eliasqa wañurqan 18 julio 2020 p’unchaypi, hinaspa ñanpi siriykurqan 1.260 punchawkunakama, omega ch’aqwayman chayaruspa chaymanta rikcharichisqa kanan kama. Rikch’ariyninqa chayamunman hina señalisqa kachkan, allpa pichaq runa hanaq pacha ventananta kicharispa q’upa qechunankama. Yuraq caballokunap ejercitonqa hanaq pachap ventanan kicharisqa kaptin hatarichisqa kachkan, hinaspa chay ocurrispaqa cheqaqwan llullaqwan rakiy reqsisqa kachkan. Chay rakiyqa Malakías libropipas reqsisqa kachkan.

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.

Apamuychis llapan chunka hukniyuqta waqaychana wasiman, wasiypi mikuy kananpaq; chaywan kunan pruebaychis, nispa niwanchik Apu Tukuy Atiyniyuq, mana hanaq pacha punkukunata kicharimuspa qankunaman bendicionta chunyachimusaqchu, chaskinaykichispaq mana aswan mayqanpas kananankama. Malaquías 3:10.

The spirits of the prophets are subject unto the prophets, and John in Revelation, Miller’s dream and Malachi provide three witnesses of the time when the windows of heaven are opened. In Miller’s dream it is at the omega of the call to “come and see.” The bustle in the alpha was when the scattering began, and the omega is when the gathering begins.

Profetakunapa espiritunkunaqa profetakunamanmi sujetasqa kanku, hinaspa Juanqa Apocalipsispi, Millerpa musquyninpas, Malakiaspas quimsa testigokunata qunkunku hanaq pacha punkukuna kichasqa kasqan tiempomanta. Millerpa musquyninpiqa chayqa kachkan “hamuy hinaspa qhaway” nisqa waqyaypa omegapin. Alpha-pi chay apurayqa karqan t’aqanakuy qallariqtinmi, omegañataqmi tantanakuy qallariqtin.

Before we proceed further into Miller’s dream we want to include James White’s commentary on the dream. James White identifies the true jewels as God’s true people and the counterfeit jewels as the wicked. I identify the jewels as truths contrasted with error. The jewels and the counterfeit jewels are both the message and the messengers contrasted with error and false messengers.

Manaraqmiñaq Millermanta musquyninman astawan yaykunanchikpaq, munayku James Whitepa musquymanta rimarisqanta yapayta. James Whiteqa cheqaq jawakunaqa Diospa cheqaq llaqtan kasqanta reqsichin, llullaq jawakunataq mana allin runakuna kasqanta. Ñoqaqa jawakunata cheqaqkuna hina reqsini, pantaywan tupachisqa. Jawakunapas llullaq jawakunapas willakuypas willakuqkunapas kanku, pantaywan llulla willakuqkunawan tupachisqa.

“BROTHER MILLER’S DREAM

“HERMANO MILLERPA MUSQUSQAN”

“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

Kay musquyqa samkhaña Advent Herald nisqapi rikhurirqan, iskay watamanta aswan ñawpaqpiña. Chaypim qhawarirqani sut’ita qawachisqanta ñoqaykuq ñawpaq kaq iskay kutim hamuq Advento experienciaykuta, hinallataq Diospa chay musquyta qosqanta ch’iqnisqa uywa mich’iyninpaq allin kasqanrayku.

“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

“Tukuy señalkunamanta, Señorpa hatun manchay p’unchaynin qayllayamusqanmanta, Diosqa musquykunata churarqan. Qhaway Joel 2:28–31; Hechos 2:17–20. Musquykuna kimsa hinam hamuyta atinku; ñawpaqtaqa, ‘ashkha ruwaykunapa chawpinmanta’. Qhaway Eclesiastés 5:3. Iskayñiqintaq, Satanaspa millay espiritunwan chinkachisqa kaqkunaqa, paypa kallpanwan musquykunata kapuyta atinku. Qhaway Deuteronomio 8:1–5; Jeremías 23:25–28; 27:9; 29:8; Zacarías 10:2; Judas 8. Kinsañiqintaq, Diosqa wiñaymanta pacha yachachirqan, kunanpas yachachinmi paypa llaqtanta aswan achka utaq pisillata musquykunawan, chaykunaqa angelkunapa llamkayninwan Santo Espiritupa ruwasqanwan hamunku. Chiqaq nisqapa sut’i k’anchayninpi sayaqkunaqa yachankum Dios musquyta qusqanmanta; chay hina runakunaqa manam llulla musquykunawan pantachisqa kaspa ñanmantapas qechusqa kanqachu.”

“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9,] and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:55. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

“‘Hinaspa simikuna kunan uyariychik; qankunapurapi huk profeta kaptin, noqa Señorqa rikch’aynipi payman reqsichisqayki, mosqoypin paywan rimasaq.’ Números 12:6. Jacobpas nirqan: ‘Señorpa angelninmi mosqoypi noqaman rimarqan.’ Génesis 31:2. ‘Hinaspa Diosqa Siria llaqtayoq Labánman tutapi mosqoypi hamurqan.’ Génesis 31:24. Josépa mosqoyninkunata ñawiriychik, [Génesis 37:5–9,] chaymantataq Egiptopi hunt’akusqanpa sumaq willakuyninta. ‘Gabaonpi Señorqa tutapi mosqoypi Salomonman rikurirqan.’ 1 Reyes 3:55. Danielpa iskay kaq kapitulumanta hatun ancha importante imagenqa mosqoypi qosqa karqan, hinallataq qanchis kaq kapitulumanta tawa animalkunapas, hukkunapas. Herodes wawa Salvadorta wañuchiyta maskhaspa, Joséqa mosqoypi willasqa karqan Egiptoman ayqekunanpaq. Mateo 2:13.”

“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.

“‘Qhepa p’unchaykunapin pasakunqa, nispa Dios, Espírituymi llapa runa jananman jich’amusaq: churiykichiskuna, ususiykichiskunapas willakuqkuna kanqaku, waynakunataq rikch’ayninkunata rikunqaku, machukunataq musquykunata musqunqaku.’ Hechos 2:17.”

“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

“Profeciapa qhapaq qespichisqan, musquykunawan rikuykunawanpas, kaypiqa Espíritu Santopa rurunmi, chay qhipa p’unchaykunapitaq hinallataq rikuchisqa kananmi huk señal kasqanta qespichinapaq. Chayqa evangelio iglesiapa huk qhapaq qosqankunamanta hukninmi.”

“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11, 12.

“‘Payqa wakintaqa hukkunata apostolkunata qoran; hukkunatataq PROFETAKUNATA; hukkunatataq evangelistakunata; hukkunatataq michiqkunata yachachiqkunatawan; churasqa kachun santokunapa hunt’asqa kananpaq, ministeriopa llamk’ananpaq, Cristopa cuerponpa hatarichisqa kananpaq.’ Efesios 4:11, 12.”

“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I can not have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

“‘Diosmi iglesiapi wakinta churarqan, ñawpaqta apostolkunata, iskay ñiqinpi PROPHETAKUNATA,’ nispa, hukkunaqpas,’ 1 Corintios 12:28. ‘Ama pisipañaychikchu PROPHESIYAKUYKUNATA.’ 1 Tesalonicenses 5:20. Qhawariychikpas Hechos 13:1; 21:9; Romanos 7:6; 1 Corintios 14:1, 24, 39. Prophetakuna icha prophesiyakuykunaqa Cristoq iglesianpa hatarichisqanpaqmi kanku; hinaspapas manam Diospa siminmanta ima rikuchikuypas apamuy atikunmanchu, paykuna evangelistakuna, pastorakuna, yachachiqkunapas manaraq tukukuytaqa ñawpaqta tukunanpaq kasqankuta. Icha nispa riman chay haykapakusqa runa: ‘Achka llulla rikuykuna, musquykunapas kasqanrayku, manam kay hina imakunapiqa atinichu atinikuyta churayta.’ Chayqa chiqapmi, Satanasqa kikinqa llullachiq rikch’ayninta kan. Payqa sapa kuti llulla prophetakunata hap’irqan, hinaspapas cheqaqtapuni kunanpas suyayta atinchi, kay qhipa horanpi pantachiywan atipayninwan kachkaptin. Pikunachus chay hina sapaq rikuchisqakunata qichunku, imaraykuchus llullachiq rikch’ay kasqanrayku, paykunaqa chayllataq aswan huk thanta puriyta atinku hinaspa ñiyta: Diosqa manam hayk’aqpas runaman musquypi otaq rikuypi rikuchikurqanchu; imaraykuchus chay llullachiq rikch’ayqa sapa kutim karqa.”

“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

“Musquykuna chaymanta rikuykunaqa Dios runaman pay kikinta rikuchisqan chawpinqa. Kay chawpiwanmi profetakunaman rimarqan; profecía qosqantaqa evangeliopa iglesianpi qosqakuna ukhupi churarqan, hinaspataq musquykunatawan rikuykunatawan ‘QHIPA P’UNCHAYKUNA’ nisqapa huk señalkunanwan kuska yupaycharqan. Amén.

“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.

“Ñawpaqpi nisqaykunapi munasqayqa karqan qelqapi nisqaman hina chay hark’akuykunata chinkachiy, hinaspataq lectorpa yuyayninta qatiq kaqpaq waqichiy.

“WM. MILLER,

“WM. MILLER,

“Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.

“Low Hampton, N. Y. 1847 watapi killapi 3 p’unchaw.” James White, Hermano Millerpa Musquynin, 1–6.

“1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

“1. ‘Kaxun’ nisqaqa Bibliamanta hatun cheqaqkunata rikuchin, Señorniykuchis Jesucristoq iskay kaq hamuyninmanta, chaykunatan Hermano Miller qorqan kay pachapi runakunaman willakunampaq.

“2. The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

“2. ‘Wataq lligasqa llaveqa’ karqa paypa ñawpaq willakuy Simita hamut’inan hina—qillqasqa simita qillqasqa simiwan tupachispa—Bibliaqa kikin hamut’iqninmi. Kay llavewanmi Hermano Millerqa kicharirqan ‘casket’-ta, icha manaña rimaypiqa, hamuqniyuqmanta hatun cheqaq kay pachaman.”

“3. The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6,7,] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

“3. ‘Tukuy laya, tukuy sayayniyuq’ ‘alhajas, diamantes, hinaspa hukkunapas’, ‘cajón ukhupi sapa maypi sumaqta churashqa’ nisqakunaqa Diospa wawakunatan rikuchin, [Malaquías 3:17,] llapa iglesiakunamanta, hinaspa kawsaypi casi llapa estado-manta, situación-mantapas, advento iñiyniyoq karqanku, hinaspa sapa mayninpi sinchita sayarishqankuta rikusqa karqanku, cheqaq kaypa santu causanpi. Kay ordenpi purispanku, sapa huknin kikin rurananta uywaspa, Diospa ñawpaqninpi humildi purispa, ‘kay pachaman k’anchayta hinaspa gloria-ta qespichirqanku’, apóstolespa p’unchayninkunapi iglesiawanlla tupaq. Mensajeqa, [Apocalipsis 14:6,7,] wayrapa raphranpi hina purirqan, hinaspa qayakuy, ‘Hamuychik, llapa imapas ñam wakichisqa kachkan,’ [Lucas 14:17.] atiywan hinaspa allin rurayninwan mast’arqan.”

“4. ‘The people began to come in, at first few in number, but increased to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

“4. ‘Runakuna hamuq qallariqku, ñawpaqtaqa pisillam karqanku, ichaqa achka runakunaman tukurqanku.’ Advento yachachiy ñawpaqtaqa Wawqi Millerpa, hinallataq wakin pisillaq runakunapa willakusqanpi, manam ancha allinta llamk’arqanchu, hinallataq chaywanqa aswan pisilla runakunaña rikcharichisqa karqanku; ichaqa 1840 watamanta 1844 watakama, maypichus willakusqa karqan, chaypi llapa ayllumasin runakuna rikcharisqa karqanku.

“5. When the flying angel [Revelation 14:6–7] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced.

“5. Paway angel phawariq [Revelation 14:6–7] wiñay alli willakuyta ñawpaq kutipi willayta qallarispa, ‘Diosman manchakuychik, paymanpas hatunchayta qoychik; paypa juzgayninpa horasnin hamusqaña,’ nispa, achka runakuna kusiywan qaparirqanku Jesús hamunanta rikuspanku, chaymanta kutichisqa kaytawan, qhepamanmi cheqaq kayta hark’arqanku, asirqanku, p’enqachirqanku ima; chay cheqaq kayqa huk pisi ñawpaq kusichisqankuta. Paykuna joyakunata llakichirqanku hinaspa chinkachirqanku. Kayqa pusamuwanchik 1844 watapa otoño tiempoman, maypichus ch’iqichisqa p’unchawkuna qallarikurqan.”

“Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfillment of prophecy in our past advent experience.

“Kayta yuyayman churay: ñawpaqtaqa ‘kusikuywan qapariqkuna’ kaqkunam joyakunata llakichirqanku hinaspa chiqichirqanku. Hinaspa 1844 watamanta kaykamaqa mana pipas paykuna hina chay hina allin atiywan michiq uywata chiqichispa pantachirqa, chay ñawpaqta cheqaqta willakuspa, chaypi kusikuqkunaqa; ichaqa qhipamanqa Diospa rurayninta hinaspa ñawpaq advento experienciañchikpi profecíapa hunt’akuyninta ñak’arirqanku.”

“6. The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7] since the door was shut in 1844.

“6. ‘Llulla kuykuna hinaspa llulla qullqikuna’ nisqakuna, cheqaqkunapa chawpinpi ch’iqichisqa kasqankurayku, sut’inmi rikuchin llulla tikrasqa runakunata, icha ‘wáq laya wawakunata’, [Oseas 5:7] 1844 watapi punku wichq’asqa kasqanmantapacha.

“7. The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

“7. ‘Allpa hinallataq, q’upachakuna, aqu hina tukuy ima q’upa,’ nisqaqa, 1844 watapa qhipa tarpuy p’unchawmanta pacha iskay kaq hamuqmanta iñiqkunapa chawpinman apamushqa imaymana achka pantasqakunata rikuchin. Kaypi wakinlla paykunamanta qhawarisqayta ruwasaq.

“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight-Cry, then published in New York City. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry, have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil was in the days of our Savior, blasphemy, and it is blasphemy now. 2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement. 3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’ 4. S. S. Snow professing to be ‘Elijah the Prophet.’ This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

“1. Wakinkuna nisqakunamanta wakin “micheqkuna”qa, Chawpi Tuta qayakuynin qusqasqa qhepaman, mana manchakuspa kaypi sayarirqanku: qanchis killa kuyuywan kuska hamuq, Santo Espíritu-pa chanin, llikllaq, sonqota chulluchiq atinqanqa mesmerismo nisqa llullakuq kallpa kasqanman hina. George Storrsqa ñawpaq kaqkunamanta hukmi kaypi sayariq. Qhawariychis qelqasqankunata 1844 watapa qhepa partepi, Midnight-Cry nisqapi, chay pacha New York llaqtapi rikhurichisqa kasqapi. J. V. Himesqa, 1845 watapa pawqar killapi Albany Conferenciapi, nirqanmi qanchis killa kuyuyqa qanchis chakita ukhupi mesmerismota paqarichisqan. Kaytaqa willawanku chaypi kaq, rimayninta uyariq huk runam. Hukkunapas, qanchis killa qayakuypi kallpawan llamk’aqkuna, qhepamanta nirqankuña chay kuyuyqa Supaypa ruwasqan kasqanta. Cristo-pa, Santo Espíritu-pa ruwasqanta Supayman tupachiyqa, Qespichiqninchispa p’unchayninkunapi blasfemia karqan, kunanpas blasfemiam. 2. Aska pruebakuna sut’inchasqa pacha nisqapi. 2300 p’unchawkuna 1844 watapi tukukuptinqa, achka pachaqkuna churakusqa kanku, imaymanata sapa runakuna churarispa, chaykunapa tukukuyninpaq. Chayta ruwaspaqa “señalkunata” suchuchirqanku, tukuy advento kuyuy patapi tutayaqtawan iskayrayayta churaykuspa. 3. Espiritualismo tukuy musphayninkunawan, manchakuy mana tupaq ruwasqankunawanpas. Supaypa kay q’ewiyninqa, manchay wañuy rurayta hunt’asqanrayku, allintam rikuchisqa “q’achukuna”wan, “imataq basura hina kaqkunawanpas.” Achkakuna espiritualismopa venenonta upyaqkunaqa ñawpa advento experiencia-ninchispa cheqaq kayninta chaskirqanku, chayraykum achkakuna yuyarichisqa kanku espiritualismoqa chaymanta lloqsisqa natural rurun kasqanta, Dios 1843 hinallataq 1844 watakunapi hatun advento kuyuykunata pusasqanta creenqankurayku. Pedroqa, chay “wañuyman apaq herejía-kunata apamunqaku, paykuna rantisqan Señortaña ñaqch’aspa” nisqakunamanta rimarispa, nin: “PAYKUNARAYKUM CHEQAQ ÑANQA MILLAYTA RIMASQA KANQA.” 4. S. S. Snowqa “Profeta Elías kani” nispa riqsichikusqan. Kay runaqa, mana allin, musphaq puriyninpi, kay wañuy ruraypipas rakinmanta ruwasqanmi, paypa puriyninqa cheqaq suyakuq santo runakunapa chanin sayayninta achka cheqaq sonqoyuq runakunapa yuyayninpi pisiyachiyta, mana allinpaq qhawachiyta atirqan.”

“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, etc. etc. These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—‘And judgment is turned away backward, and justice standeth afar off,’ etc. etc. See Isaiah 56:14.

Kay pantasqakunamanta aswan achka pantaykunatapas yapaymanmi, hina kasqan hina Apocalipsis 20:4, 7 nisqapi “waranqa watakuna” ñawpaqpi kasqanmanta, Apocalipsis 7:4; 14:1 nisqapi 144,000 nisqamanta; Kristu kawsarimusqan qhipanpi “hatarispa p’ampakunamanta lluqsirqanku” nisqakunamanta; mana llamk’anapa yachachikuymanta; wawachakunata chinkachisqa kanan yachachikuymanta, hukkunamantawan. Kay pantaykunaqa ancha kallpawan mast’arichisqa karqanku, suyasqaq uywakunaman sinchita apachisqa; chayrayku Wawqi Miller musqukusqan p’unchawpi cheqaq quri rumikunaqa “rikuymanta qarqusqas” karqanku, profetapa siminkunapas allin tupaq karqanku—“Taripayqa qhipamanmi kutirichisqa, chiqap kaypas karullapim sayashan,” hinaspa hukkunapas. Qhawariy Isaías 56:14.

“At that time there was not an advent paper in the land that advocated the cause of present truth. The ‘Day-Dawn,’ was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Brother Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

“Chay pachapiqa manam karqachu mayqin adventista qillqapas kay llaqtapi, kunan pacha cheqaq willakuypa causanta hark’arichiq. ‘Day-Dawn’ sutiyuqmi karqa qhipa qillqa, huch’uy uywaduq tantapa cheqaq sayayninta amachaq; ichaqa chayqa wañupurqan achka killakunamanta ñawpaqta, Señorqa wawqi Miller-man kay musquynta qusqanman ñawpaqta; hinaspa wañuypa qhipa maqanakuyñinpiraqmi sayk’usqa, llakiywan sighasqa santoskunata rikuchirqan 1877 wataman, chay pacha kimsa chunka watakuna qhipapi kasqanta, paykunapa tukuynin qispichikuyninkupaq pacha hina. Ay! ay! Mana musphanachu chaymi wawqi Millerqa musquyninpi, ‘tiyaykuspa waqarqan,’ kay llakikuy hina kasqanmanta.”

“8. The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. Matthew 25:1–11. First the time, 1843, second, the tarrying time, third the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the Second Advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

“8. Kajonqa, taytan Miller llaqtaman willarasqa hamuqninmanta chiqaq yachachiyta rikuchin, chunka sipaskunamanta yuyaychasqa rimaypi señalasqa hina. Mateo 25:1–11. Ñawpaqta pacha, 1843; iskay ñiqinta, suyasqa pacha; kimsa ñiqinta, chawpi tuta qapariy, qanchis kaq killapi, 1844 watapi; tawa ñiqintaq, wisq’asqa punku. Mana pipas, 1843 watamanta pacha Iskay Hamuyninmanta qillqasqa papilkuna ñawirispaqa, ñinqachu taytan Millerqa kay tawa ancha hatun puntokunata hamuqninmanta historiapi hark’arqanman. Kay tupasqa chiqaq-kaynin sistema utaq “kajonqa” ñut’usqa, ch’iqichisqa, hinaspa q’upakunapi chinkachisqa kashan, kikinkupa kawsasqa experienciankuta qhispichisqankurayku, hinaspa kikinkuna, taytan Millerwan kuska, mana manchakuspa llaqtaman willarasqanku chay chiqaq yachachiykunatam ñak’arqanku.”

“9. The man with the ‘dirt-brush’ represents the clear light of present truth, as brought to view by the third angel’s message, [Revelation 14:9–12,] which is now purging the errors away from the remnant. The cause of present truth began to revive in the spring of 1848, and has been rising and gaining strength from that time to the present. The ‘dirt-brush’ has been moving, and the errors have been passing away before the clear light of truth, and some of the precious jewels, who but a short time since were covered up and excluded from sight by darkness and error, now stand in the clear light of present truth.

“9. Chay qhariqa ‘q’uñi pichana’-wan rikuchisqaqa kunan pacha chiqaq willakuypa sut’i k’anchayninta rikuchin, imaynachus kinsa kaq angelpa willakuyninwan qhawarichisqa, [Apocalipsis 14:9–12,] chaymi kunan pantaykunata puchukay puchuqkunamanta pichaykachan. Kunan pacha chiqaq willakuypa causanqa 1848 watapa puquy killapi kutirimuyta qallarisqa, hinaspataq chay p’unchaymanta kunankama wiñarispa kallpachakuspa purimushan. Chay ‘q’uñi pichana’qa kuyukachashan, pantaykunataq chiqaqpa sut’i k’anchayninpa ñawpaqninpi anchhurikushanku; wakin ancha chanin rumi-kuyachisqakunapas, pisi unayraq tutayaywan hinaspa pantaywan pakasqa kaspa, rikuymanta qarqusqakuna karqanku, kunantaq kunan pacha chiqaq willakuypa sut’i k’anchayninpi sayashanku.”

“This work of bringing out the jewels, and purging away error is fast increasing, and is destined to move on with increasing power, until the saints are all searched out, and receive the seal of the living God. Compare this with the thirty-fourth chapter of Ezekiel, and you will see that God has promised to gather his flock that have been scattered in this dark and cloudy day, since 1844. Before Jesus comes, the ‘little flock’ will be gathered into the ‘unity of the faith.’ Jesus is now purifying ‘unto himself a peculiar people, zealous of good works,’ and when he comes he will find his ‘church not having spot, or wrinkle, or any such thing.’ ‘Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner, etc.’ Matthew 3:12.

“Kay llaqta allin rumi-kunata lluqsichiy hinaspa pantasqa yachachikuyta pichay ruwasqa, utqayman wiñashan, hinaspa aswan kallpawan ñawpaqman purinqa, chaykama llapa santos maskhasqa kanankukama, hinaspa kawsak Diospa sellonta chaskinkukama. Kayta Ezequiel qillqapa kimsa chunka tawañiyuq kapitulanwan tupachiy, chaymanta rikunki Diospa prometesqanta, 1844 watamanta pacha, kay tutayaq hinaspa phuyu p’unchawpi chinkachisqa ovejankunata huñunanta. Jesus hamunankama, ‘huch’uy oveja-qatuqa’ ‘iñiypa hukllayninman’ huñusqa kanqa. Jesusqa kunanqa ‘paypaq huk laya llaqtata, allin ruwaykunapaq ch’aqwasqa’ pichashan, hinaspa hamuspan tarinqa ‘iglesianta mana q’elliyuq, mana qhichuyuq, nitaq ima hina kaykunayuqpas.’ ‘Paypa makinpim aventadornin kachkan, hinaspa era-ninta sumpi pichanqa, trigonta taqenman huñunqa, hukkunapas.’ Mateo 3:12.”

“10. The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds’ and coins were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are not bigger than the point of a pin, they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.” James White, Footnotes to Brother Miller’s Dream.

“10. Iskay kaq ‘arkamanta aswan hatun, aswan sumaq’ cajonmanmi chay ch’eqesqa ‘joyakuna’, ‘diamantekuna’ hinaspa qullqikuna huñusqa karqan; chayqa kawsayniyoq kunan pacha cheqaq kaypa hatun chakrantan rikuchin, maymanmi ch’eqesqa uywakuna huñusqa kanqaku, arí 144,000, llapallanku kawsayniyoq Diospa sellonwan sellasqa kashaspanku. Manan huk preciouso diamantepas tutapi saqesqa kanqachu. Wakinkuna huk tupuq puntamanta aswan huch’uy kaspapas, manan qhawasqa mana kanqachu, nitaq kay p’unchaypi, Dios joyankunata huñuchkaptin, saqesqa kanqachu. [Malachi 3:16–18] Payqa angelninkunata kachamuyta atinqa hinaspa usqhaylla lluqsichinqa, imaynan Lotta Sodomamanta lluqsichirqan chayhina. ‘Señorqa pachapi huk qispi llamk’ayta ruwanka.’ ‘Payqa chayta cheqaq kaypi pisiyachispa tukuchinqa.’ Qhaway Romanos 9:28.” James White, Brother Millerpa Musquyninman Yupaychakuykuna.