In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.
“Bulla” nisqapi, mayqentaq James White riqsichin imayna Milleritakuna 1844 wata, octubre killapa 22 p’unchawmanta qhepanpi ch’iqichisqa karqanman hina, William Millerqa 1847 watapi huk musquyta rikurqan, iskay wata qhepamanña wañuspa samachisqa karqan.
“If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.
“William Miller kimsa willakuypa k’anchayninta rikuyta atispaqqa, paypaq yanayaq hinalla, mana entiendesqa, pakasqa rikurirqan chay achka imakunapas sut’inchasqa kanman karqan. Ichaqa wawqenkunaqa payman ancha munakuyta, ancha allin yuyaywan qhawariyta rimarirqanku; chayraykun payqa paykunamanta rakisqa kayta mana atispas hina yuyarqan. Sonqonqa cheqaq kayman qipaririyta munarqan, chaymantataq wawqenkunata qhawariq; paykunaqa chayta hark’arqanku. ¿Atinmanchu rakiykuyta chaykunamanta, pichkunañataq paywan kuska, lado ladopi sayaspa, Jesuspa hamuyninta willakusqankumanta? Payqa yuyarqan: paykunaqa manapuni pantayman pusawanqakuchu.”
“God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
“Diosqa saqerqan payta Satánpa atipayninman, wañuypa kamachikuyninman urmaykuspa, hinaspa pakarqan payta p’ampasqapi chaykunamanta, pikunachus sapa kuti cheqaq kaymanta karunchaspa aysayta munarqanku. Moisés pantarqan Prometisqa Hallp’aman yaykunapaqña kashaspa. Chay hinallataq, ñoqaqa rikurqani William Millerpas pantasqanta, hanaq Canaánman yaykunapaqña kashaspa, paypa llank’aynin cheqaq kaypa contranman rinanta saqesqanrayku. Hukkunam payta chayman pusarqanku; hukkunataq chaymanta cuentata qonanku tiyan. Ichaqa angelkuna qhawanku kay Diospa yanapaqninqa ancha chanin allpa tukusqanta, paytaq lluqsimunqa qhepa trompetapa sonidonpi.”
“A Firm Platform
“Sinch’i Takya”
“I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.
“Rikurqani huk tantanakuyta, allinta waqaychasqa hinata, sinchita sayasqankuta, mana ima uyanta qusqankuchu chaykunaman, pichikuna aychapa takyasqa iñiyta kuyuchiyta munasqanku. Diosqa paykunata qhawarqan kusikuywan chaskispa. Rikuchiwarganku kimsa puriyniykuna—ñawpaq, iskay ñiqin, kimsa ñiqin angelkunapa willakuyninkuna. Ñawpaqniy ángelniyqa nirqan: ‘Ay chay runapaqqa, kay willakuynikunamanta huk rumita kuyuchiqman utaq huk t’ipsita kuyuriqman. Kay willakuynikunapa chiqap yuyaychasqa unanchayninqa kawsaypuni ancha chaninnaqmi. Almakunapa destino-ninkuqa chaskisqa kasqankuman hina watasqam kashan.’ Hukmantaqmi kay willakuynikunawan urayman pusasqa karqani, hinaspa rikurqani imayna ancha chaninpaq Diospa llaqtan runakuna experienciankuta rantisqankuta. Chayqa achka ñak’ariywan, ancha sinchi maqanakuywanmi tarisqa karqan. Diosqa paykunata pusarqan huk patamanta huk pataman, paykunata churaykama huk sinchi, mana kuyukuq plataformaman. Rikurqani wakin runakunata plataforma qayllaman asuykuspa cimentota qhawayta. Wakinqa kusikuywan chaylla wicharqanku hawanman. Wakinkunaqa qallariqku fundamentomanta pantachakuykunata tarikuyta. Munarqanku allinchaykuna rurasqa kananpaq, chaymantaqa plataforma aswan hunt’asqa kananpaq, runakunaqa aswan kusisqa kananpaq. Wakinqa plataformamanta uraykunku qhawayta munaspa, hinaspa nirqanku mana allinchu churakusqa kasqanta. Ichataq rikurqani casi llapallanmi plataformapi sinchita sayarqanku, hinaspa chay uraykamuqkunata kallpacharqanku quejakuykunata saqenankupaq; Diosmi Hatun Ruraq karqan, paykunaqa paypa contranpi maqanakusharqanku. Diospa musphay atiy ruwayninta yuyarichirqanku, mayqinchus paykunata chay sinchi plataformaman pusamurqan; huk sonqolla sieluta qhawarispa, hatun qapariywan Diosta hatuncharqanku. Kayqa wakin quejakuspa plataformata saqirqankuta sonqochirqan, hinaspa paykunapas p’enqaylla uyawan yapamanta plataformaman wicharqanku.” Early Writings, 258.
Miller’s Wonderful Works
Millerpa Musphay Rurasqankuna
The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.
William Millerpa “musphay llamk’anan” pusarqan “sinchi cimientoman”, chaymi karqan “sinchi, mana kuyukuq plataformaman”. Chay “mana kuyukuq plataforma”pa “cimienton”, hinallataq Millerpa wañusqan qhipaman, 1849 watapi, “plataformaman” hinaspa “cimientoman” qepaymanta yaykusqa maqanakuyqa, paypa musquyninpi reqsichisqa kachkan.
William Miller is the symbol of the foundations of Adventism.
William Millerqa Adventismopa cimientonkunapa unanchanmi.
He is also the symbol of Millerite history from 1798 unto 1863.
Paypasqa payqa kayninmi Millerita willakuy pacha yupaychasqamanta 1798 watamanta 1863 watakama.
He is also the symbol of Millerite history from 1798 unto 1844.
Paypasqaqa Milleritakunaq historianta 1798 watamanta 1844 watakama rikuchiq unanchaqanmi.
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
Paypas kayninpis kimsantin angelkunapa willakuyninpa historianta 1798 watamanta Domingo p’unchaw kamachikuykama.
He is represented by the forty-six years from 1798 unto 1844.
Payqa sut’inchas tawa chunka suqtayuq watakunawanmi rikuchisqa kashan, 1798 watamanta 1844 watakama.
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
Payqa “220” yupaywan rikuchisqa kachkan, 2,520wan hinaspa 2,300wan tupachisqa.
He is represented by the “seven times”—the 2,520.
Payqa rikuchisqa kachkan “qanchis kuti” nisqawan—2,520 nisqawan.
He is represented by the 2,300.
Payqa 2.300 yupaywanmi rikuchisqa kachkan.
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
Millerpa iskay musquyninkunaqa Danielpa iskay kaq chaymanta tawa kaq kapituluyninpi Nebucodonosorpa iskay musquyninkunawanmi rikuchisqa karqan.
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
1798 watapi qallarin Nabucodonosorwanmi, hinaspan 1863 watapi tukukun Belsasaarwanmi.
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
1798 watamanta Domingo p’unchaw kamachikuykama pacha, Nabucodonosormanta qallarin, Belsasarpitaq tukukun.
As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.
Milleritakunapa willakuy pacha rikch’aynin hina, payqa cimiento-kunapa rikch’ayninmi, chaykunataq chay chiqaqkuna kanku, imaynachus tarisqa karqan 2,520-pa alpha tarisqanmanta 2,300-pa omega tarisqankama. William Millerpa musquyninmanta rimarispa, James Whiteqa reqsichirqan “llave” nisqaqa Millerpa Bibliata yachayman yaykuy ñannin kasqanta. Chay metodologíaqa Davidpa llavenmi, Millerpa rikranman churakusqa, paymi 2300 watakunapa qillqasqa willakuyninta qhawachirqan, chaytaq tukukurqan Isaías 22:22 hunt’akusqanpi, octubre 22, 1844 p’unchawpi.
The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”
2023 watamanta qallarispa kichasqa kaq cheqaqkunaqa, Habacucpa Tablas 95 nisqapi rikuchisqakunapi ñawpaqmantapuni reqsisqa kashaq cheqaqkunam; chay cheqaqkunataq kunanqa “Cheqaq” nisqapa musuq marconpi churakuchkanku.
The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.
2023 watapi julio killapi chunllaqta waqyayuq qhapariynin sut’incharqan waqaypas llakikuypas wakisqas kasqanta, 18 julio 2020 watapi willakuymanta arrepentekunankupaq. Yuyayniyuq sipaskunapa ukhupi kankumantaq kaqkunaqa arrepentekunankupaqmi karqan Daniel qanchis isqon kapitulopi mañakuyninwan huk yuyayllapi, chaymi Levitico 26 nisqapi kaqkunapa mañakuynin, paykunaqa reqsinku ch’iqichisqa kasqankuta.
When Miller states, “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. 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.”
Miller kaytaq rimaptin: “Hinata waqaqtiy, llakikuywan hatun chinkasqayrayku hinaspa responsabilidáyniyrayku nanachikuyta apaqtiy, Diosta yuyarirqani, chaymanta ancha munaywan mañakurqani yanapayninta cachamuwanampaq. Chaylla punku kichakurqan, huk runataq wasiman haykurqan, runakunaqa llapallanmi lluqsinakurqan; paytaq, makimpi allpa pichanata apaspa, ventanakunata kicharirqan, hinaspa wasimanta allpatawan q’upata pichayta qallariyrqan.”
The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.
Punku kicharisqa karqanqa Millerpa sonqonmi karqan, pay “yanapakuyninta” mañakuspa “sinqa sonqowan mañakushqan” hina. Jesusqa, Laodiceaman Cheqaq Testigohina, sonqokunata takashan yaykunanpaq maskhaspa. Punku kicharikusqan p’unchawpi rakiy ruray qallarikurqan. Punku kicharikusqan p’unchawpi, “ventanakunapas” kicharikurqanku, chay “ventanakunaqa” hanaq pacha ventanakunan kanku.
John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.
Juanqa rikuranmi sielopi ventanakuna kichasqa kashaqta Apocalipsispa chunka isqunniyuq kapítulonpi, Señorqa yurak caballokunamanta soldadonkunata hatarichishaqtin, kasarakuy warmiqa ñaqa alistakusqanmanta qhipaman. Chay soldadonqa Ezequielpa soldadonmi, sinchi inti lloqsimuq wayrapa willakuyninman kutichikuspa sayarin. Chay soldadonqa iglesiami atipaq, iglesiamanta maqanakuypi kaq iglesiamanta tukuspa atipaq iglesiaman tikran, trigota hinaspa cizañata rakispa tukuchisqa kaptin. Chay rakiyqa hinallataq rikuchisqa kashan Laodicea doświadcianmanta Filadelfia doświadcianman tikrasqahinata. Millerqa sonqonta kicharispa Cheqaq Testigotam yaykuchirqan, paymi trigota hinaspa cizañata rakispa, chayhinataq yurak caballokunamanta soldadonta kawsayman hatarichirqan.
On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.
31 de diciembre de 2023 p’unchawpi, Dirt Brush qhariqa runakuna lluqsisqankumanta qhipaman cuartoman yaykurqan, hinaspan pantasqa yachachikuykunapa q’upa qhepañinta hurquy llamk’ayta qallariq, chaykama Habakkukpa Tablankunamanta ñawpaq chiqaqkuna musuq chiqaq kaypa marconpi churakusqankuta.
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
“Qispichiq manam hamuqchu karqan ima patriarcakunaq, profetakunaq rimarisqanta qichunaykipaq; pay kikinmi kay rappresentante runakunawan rimarqan. Diospa siminpi llapa cheqaqkunaqa paymanta karqan. Ichaqa kay ancha chanin rumi-kunaqa pantasqa churakuykunapi churakusqa karqanku. Paykunaq chanin k’anchayninqa pantayman yanapananpaq rurakusqa karqan. Diosqa munarqan pantaypa churakuyninkunamanta hurqusqapuni kanankuta, hinaspa cheqaq kaypa marconninpi yapamanta churakusqa kanankuta. Kay ruranataqa sapallanmi huk divina maki atirqan. Pantaywan t’inkisqa kasqanrayku, cheqaqa Diospa hinallataq runapa awqampa causanta sirvirqan. Cristo hamurqan maypichus Diosman hatunchayta qunqa, hinaspa runakunaq qispikuyninta ruwananpaq churaykunanpaq.” The Desire of Ages, 287.
One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.
2024 watapi yachachisqa ñawpaq cheqaqkuna huknin karqan 18 julio 2020 p’akisqa suyaymanta sut’inchay. Sapa siqi patapi riqsisqa karqan llapa reforma siq’ikunaq ñawpaq p’akisqa suyayninmanta, 18 julio 2020 chunka sipasgunamanta rimaypi huk hatun ñanrikuy chimpu hina kasqanta. P’akisqa suyaypa yachasqanmi santuarioq cheqaq kayninta kicharinapaq “llave” tukurqan; ichaqa 1844 watapi hatun p’akisqa suyaypiqa, santuariomi p’akisqa suyayta kicharinapaq “llave” karqan.
The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.
Allpa pichanata apaq runa, paymi hinallataq Judá ayllumanta León kaspa, 2023 watapi Chaupi Tuta Qapariyninpa willakuyninta kicharichiyta qallarisqa. Kunanqa Millerpa musquyninpi chay cheqamanña chayamusqanchik, maypichus Pay hatun kajonta mesaman churaykusan, hinallataq intiymanta chunka kuti aswan llipiyta qallarinqa nisqa chiqaqkunata ukuman wikch’uykusan. Chay perlakunamanta hukninmi pay pï kasqanmanta qhawaychasqa yachachiy, profecía willakuy ukhupi.
When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.
Profecía kichasqa kaptinpaymi Judá ayllumanta León, payqa machu cheqaqkuna hap’ispa, “cheqaq” nisqapa kimsa puriyninkunamanta musuq marco ukhuman churaykun. Chay marcoqa Cristo raykum hukllachasqa kachkan, paymi Alpha y Omega, ñawpaqpas qhipapas. Diospa Simin hina, paymi Simiyninpa sapa imankunata kamachirqan. Palmoni hinaqa, paymi tukuy asuntonta yupaymanta huk diseño hinata ruwarqun.
When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.
Pedroqa Cesarea Filipospi kashaqtin, kimsa horapi, Payqa kikinta riqsichin Palmoni hina, “willakuy fractalakunata” nisqapi sinchi hapiykuspa. Cristopa qhepa revelacionninkunamanta huknin, profeciapa Señor hinam, willakuy fractalakunapi sinchi hapiykusqan, Pedro nisqawan rikuchisqa Mateo 16:18-pi; chaymi 1.618 yupaypa unanchaqan, kay pachapi qori proporción nisqa sutiyuq, ichaqa Palmoniqa “willakuy fractalakuna” nisqanmi.
We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.
Ñuqanchikqa qallarisqallam kashanchik 27manta 34kama qullqasqa sagradu semana ukhupi tarikusqa profetico fractalkunata riqsichiyta. Manaraq chayman kutimushaspanchik Joel qillqaman rina ñanninchikpi, profetico fractalkunapa nisqa kallpachasqa sinch’iyqa yapasqa kanan karqa Millerman musquyninmanta yuyaychayninchikman.
The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.
Miller runakunata “hamuy, qhaway” nispa waqyashqan pacha, hinallataq Cristo, allpa pichana hap’iq qhari hina, Millerman “hamuy, qhaway” nispa waqyashqan pachaqa 1798 watamanta Domingo kamachikuykama chayan; ichaqa chay llapa willakuy ukhupin huk fractal kan 1798 watamanta 1863 watakama pachawan. Chaypim huknin fractalpas 9/11-manta Domingo kamachikuykama kan, hinallataq hukninpas 2023 watamanta Domingo kamachikuykama.
When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.
Maypachus Millerqa ñawinkunata wichq’arqan, chayqa 1849 watapa historianta rikuchirqan, maypichus Señorqa llamk’ayninta tukuyta munarqan, ichaqa mana atispa. 2023 watapi kawsarimun, payqa Elíasmi, Moiséswan kuska callepi wañuchisqa karqan. 1849 watapi wañurqan, hinaspataq yapamanta wañurqan 18 julio 2020 p’unchawpi.
His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.
Paypa musquyninqa 1847 watapi qosqa karqan, chaymanta Señorqa makinta iskay kutita mast’arirqan hinaspa 1850 watayoq cuadrota willarirqan. Señor makinta iskay kutita mast’arispan pachak tawar chunka tawayoq waranqa runakunap historiankupi, Millerqa kawsarimun.
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
Israelwan Judáwan chinkasqa kasqankumanta qallarinapaq kaqqa Isaíaspi sut’inchasqa kachkan.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Siria suyupa umanqa Damascomi; Damasco suyupa umanqa Rezínmi; soqta chunka pichqa watakunapi Efraínqa p’akikapunqa, manaña llaqtachu kananpaq. Efraín suyupa umanqa Samariami; Samaria suyupa umanqa Remalíaspa churinmi. Mana iñinkichikchu chayqa, cheqaqtapuni mana sayarichisqachu kankichik. Isaías 7:8, 9.
The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.
Profecíaqa qorqasqa karqan 742 a.C. watapi, chaymanta chunka iskayniyuq watakuna qhipaman, 723 a.C. watapi Israelqa Asiriakunawan ch’iqichisqa karqan, hinaspataq tawa chunka suqta watakuna qhipaman Judáqa Babiloniawan ch’iqichisqa karqan. Chay kimsa p’unchawkunaqa chunka isqonniyuq watakunamanta huk pachata rikuchin, chaymanta qatiqninpi tawa chunka suqta watakuna. Iskay profecíakuna 1798 hinaspa 1844 watakunapi tukukuptin, qallariyninpi 742 a.C. watamanta 723 a.C. watakama kaq chunka isqonniyuq watakunaqa alfa chunka isqonniyuq watakuna karqan, chaymi 1844 watamanta 1863 watakama kaq omega chunka isqonniyuq watakunata rikuchirqan.
Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.
Millerqa wañupurqan omega nisqaman pichqa watayuqpi; chunka isqun watamanta qanchis wata qhepaman Hiram Edsonpa “qanchis kuti” nisqamanta qillqasqankuna rikhurichisqa karqan. Qanchis wata qhepamanmi “qanchis kuti” nisqa mana chaskisqa karqan. 1856 watam karqan sellos churay, 1863 watapi Domingo kamachiy ñawpaqman ñawpaqchasqa kananpaq; ichaqa mana chayhina kananpaqchu karqan.
The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.
Kimsaq angelqa chayamurqan 1844 watapi, 1888 watapi, hinallataq 9/11 p’unchaypi. Panay White nisqanman hina, New York llaqtap hatun wasikuna urmaykuptin, Apocalipsis chunka pusaqniyuq qillqap ñawpaq kimsa versikulonkuna hunt’akunkuman.
Revelation 18
Apocalipsis 18
Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
HUK ÑIQIY—Chaykunamanta qhipataqmi huk angelta rikurqani hanaq pachamanta uraykamuqta, hatun atiyniyuqta; paypa k’anchayninwanmi kay pachapas achikyaykurqa.
Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Versículo ISKAY—Hinaptin kallpawan atiyniyuq sinchi simipi, nispa: Hatun Babiloniaqa urmamunña, urmamunña, supaykunapa tiyananman tukusqa, llapa millay espíritu-kunapa waqaychananman, llapa map’a cheqnisqa p’isqukunapa jaulamanpas tukusqa.
Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
KIMSA kaq ñiqin—Llapa nacionkunaqa paypa huchallikuyninpa phiñasqa vinunta upyarqanku; kay pachapa reykunapas paywan huchallikurqanku; kay pachapa rantikuqkunañataqmi qapaqyarqanku paypa misk’i kapuq kayninkunaq ancha achkayninmanta.
The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.
Ñawpaq kallpasapa angelqa uraykamurqa huk willakuyta makimpi apamuspa, hinaspan Juanta kamachirqaku rispa huch’uy qillqata jap’iy hinaspa mikunaykipaq. Chay ñawpaq angelqa kikillan llank’an Apocalipsis chunka pusaqniyuqpi angelwan, mayqan kay pachata k’anchachin hatun k’anchayninwan. Chayqa chayna kachkan, ñawpaq angelqa alfa kasqanrayku, kinsa kaq angeltaq omega, qallariyqa sapa kuti tukukuyninta rikuchin.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Jesúsqa huk hatun atiyyuq angelta kacharkan uraykamuq, kay pachapi tiyakuqkunata willanaykipaq paypa iskay kaq rikurimusqanpaq wakichikunankupaq. Angelqa hanaq pacha pi Jesúspa ñawpaqninmanta lluqsispa, paypa ñawpaqninman huk ancha lliphipiq, hatun yupaychasqa k’anchay riqsirqa. Ñuqaman nisqa karqan missionninqa kay pachata paypa hatun k’anchayninwan k’anchaykuspa, runata Diospa hamuq phiñakuyninmanta willanampaq.” Early Writings, 245.
The first angel is verse one of Revelation eighteen.
Ñawpaq angelqa Apocalipsis chunka pusaqniyuq capítuloq huk versículonmi.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Chaykunamanta qhepamanmi huknin angelta rikarqani hanaq pachamanta uraykamuqta, hatun atiyniyuqta; hinaspataq kay pachapas k’anchariq karqa paypa hatun llipyninwan.
The second angel is verse two of Revelation eighteen.
Iskay kaq iskayniyuq chunka pusaq kaq Apocalipsis qillqapi iskay kaq versículonpi rikuchisqa angelmi.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Hinaspata waqyakurqan sinchi kallpayoq hatun simiwan, nispa: Hatun Babilonia urmaykun, urmaykun, supaykunapa tiyananman tukusqa, tukuy millay espiritupa waqaychananman, tukuy mana ch’uya cheqnisqa p’isqupa watasqa kasqanmanpas.
The third angel is verse three of Revelation eighteen.
Kinsa angelqa kashan Revelación chunka pusaqniyuq kapítulupi kimsa versículupi kachkan.
For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Llapa nacionkunaqa paypa huchallikuyninpa piñakuyninpa vinonta upyanku; kay pachapa reykunapas paywan huchallikurqanku; kay pachapa rantikuqkunapas paypa qhapaq mikhuyninkunapa achka kayninwan qhapayaq tukurqanku.
All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.
Llapa reykunaqa domingo leywanmi qharqaku warmi wachuqwan huchallikunku, imaynachus kinsa kaq versículopi rikuchisqa kasqan hina. Iskay kaq angelpa willakuyninqa Babilonia urmasqaña kasqanmanta willakun, chaymi iskay kaq versículo. Ñawpaq kaq angelpa misionninqa kay pachata k’anchay karqan kikinpa hatun k’anchayninwan, chaymi huk kaq versículo. Huk kaq versículoqa 9/11-mi. Iskay kaq versículoqa t’aqanakuy ruwaymi, mayqinchus 9/11 mantapacha llapa runakuna ukhupi purisqa. Kinsa kaq versículoqa domingo leymi. Chayrayku 9/11qa kinsa kaq angelpa willakuyninmi, domingo ley pas hinallataqmi. 9/11qa qayllamushaq domingo leymanta waqyaymi, imaynachus ñawpaq kinsa versículokunapi rikuchisqa kasqan hina; tawa kaq versículopi huk simiñataq domingo leymi. Apocalipsis chunka pusaqniyoqpa ñawpaq siminqa qayllamushaq domingo leymanta waqyaymi, chay waqyaytaq domingo leypi kawsaypi chiqap kasqaman tukukun.
9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.
9/11-manta Domingo ley-kamaqa Millerpa muskuyninpi alfa “hamuy, qhaway” nisqa pachaomega “hamuy, qhaway” niskakama rikuchisqa kachkan. 9/11-manta Domingo ley-kamaqa kurikuna Millerpa mesanman, wasi uku chawpinpi, churakunku, chinkachisqa hinaspa pampachasqa kanku, chaymanta allpa pichana runa kaqmanta kutichisqa kanku. 1840 watapi huch’uy liwruta apamuspá uraykamusqa angélqa ñawpaq hinaspa alfa angelmi karqa, paymi 9/11-pi uraykamusqa angelta rikuchirqan. Chay angelqa chunka kapitulumpi sut’inchasqa kachkan, maypichus Juanta nisqa karqa liwru misk’i kananmanta, ichaqa qhepaman hayaqman tikrananmanta.
John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.
Juanqa ñawpaq angelpa kuyuriyninta rikuchkarqa, kayqa Milleritakunaq rikuchisqanmi karqa, hinaspataq pachak tawa chunka tawayuq waranqa runakunaq kuyuriynintapas rikuchkarqa. Ñawpaqtaqa qhipa p’unchaykunata rikuchkarqa, imaynan profetakuna sapa kuti ruwanku hinata. Chayraykun payman ñawpaqmantaraq willasqa karqa, liwruqa misk’i kananpaq hinaspa qhepamanmi hayaq kananpaq. Milleritakunaqa manam kayta ñawpaqmantaraq yacharqakuchu, ichaqa pachak tawa chunka tawayuq waranqa runakunaqa kayta yachanankupaq mañakusqakuna kanku.
Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.
Millerqa, ñawpaq angelpa kachaqnin hina, pisi librota mikhuq runapa aswan hatun unanchaqninmi. Molinero hina kasqanrayku trïguta oqllamanta rak’inan karqa, chaymanta granota hak’uyman tukuchinan, hinaspa mikhunan t’antata ruranan. Chay t’antata rak’irqa wasinpa chawpinpi churaykuspa, llapa munasqankunata qayaspa: “hamuychis, qhawariychis,” nispa. Ichaqa, angelpa makinmanta librota hap’iq runapa unanchaqnin hina, Millerqa, Juan hina, kimsañiqin angelpa qhipa p’unchayninkunatam rimashan, manam ñawpaq angelpa qallariy p’unchayninkunallatachu. Musquyninpi qallarispa willawanchik mana rikuy atisqa makimanta willakuyninta chaskisqanta. Apocalipsis chunka ñiqinpi ñawpaq angelqa pisi librotam makinpi apashan, ichaqa Apocalipsis chunka pusaqniyuq ñiqin angelqa, 1840 watapa alfa nisqanmanta omega nisqan hina, manam mayqin librotaq makinpi rikuchisqachu, chaymi Miller chaskirqan—mana rikuy atisqa makimanta librota. Millerpa “hamuychis, qhawariychis” nisqanqa 9/11-mi, allpa pichana runapaq “hamuychis, qhawariychis” nisqantataq domingopa kamachikuyninmi.
Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.
Alfawan omegawan “hamuy qhaway” nisqakunapa chawpinpi kachkan iskay kaq angelpa willakuynin, imaraykuchus alfaqa 9/11mi, chayqa chunka pusaqniyuq kapitulumanta huk ñiqin versículonmi, iskay ñiqin versículotaq iskay kaq angelmi, payqa kimsa ñiqin versículokama tukukun, chaymi Domingo p’unchay kamachikuy, hinallataq omega “hamuy qhaway.” Millerpa musquyninpi iskay kaq angelqa, hinallataq Babiloniapa urmakuyninqa, qanchis kuti “chiqichiy” simi llamk’achisqa kasqanwan rikuchisqa kachkan, ichaqa llapan willakuyqa chiqaq kaq yachachiy pantasqa yachachiywan atipasqa kasqanta reqsichin.
The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.
Ñawpaq kaqpas kimsañiqin angelpas uraykamurqanmi willakuywan, chaytaqa hap’ina hinaspa mikhuyna karqan 1840 watapi agosto 11 p’unchaypi, chaynallataq 9/11 p’unchaypipas, sapaqninman hina. Iskay p’unchaykunaqa Apocalipsis chunka pusaqniyuq t’aqaqpa huk ñiqin versículonwan tupanku.
The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.
Mayu killa 1842 watapi, cimientopaq kaq chiqap kaq yachachikuykunaqa rikhurichisqa karqan, 1843 wataq ñawpaq chartawan Habacucpa iskay tablankunapa alfankaq hina. 2012 watapi Habacucpa Tablankuna rikhurichisqa karqan, mayu killapi 1842 wataman tupachisqa.
The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.
Milleritakunaqa ñawpaq kaq llakikuyta 1844 watapi, abril killapa 19 punchawninpi reqsirqanku, chayqa 2020 watapi, julio killapa 18 punchawninta rikch’achispa. Chay pachapin iskay ñiqin angel chayamurqa, hinaspa paypa chayamunanqa Apocalipsis chunka pusaqniyuq qillqapa iskay ñiqin versículonwan tupaqchasqa karqa. Chay llakikuyqa ñawpaq kaq angelpa tukukuyninta señalasqa. Chaypin iskay ñiqin angel chayamurqa, doncellakunaq parábolanpi suyay unay pacha qallarisqa. Ñawpaq kaq angelpa historianninqa iskay ñiqin angelpa historíanwan parallelopi purinan, hinaspa kay hinata churakuspaqa, iskay ñiqin angelpa chayamunanqa 1840 watapi hinaspa 9/11pi ñawpaq kaq angelpa chayamunanwan tupaqchasqa kachkan.
A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.
Shuyay pacha 9/11-pi chayamurqa, chaytaqa 19 de abril, 1844 watapi rikuchisqa kasqan hina. 9/11-pi Islam-pa tawa wayrakuna kacharisqa karqanku, hinaspataq hark’asqa kasqanku. Juan-pa chay tawa wayrakunaqa Isaías-pa sinchi wayrakunam, hinallataq profecía-pa inti lloqsimuyninmanta wayram, sellay angeltaq inti lloqsimuymanta wicharimun. Pay wicharimuqtin, Hermana White nisqanman hina, tawa kutita “hark’ay, hark’ay, hark’ay, hark’ay” nispa qaparin. Chay shuyay pacha, iskay kaq angelpa chayamuyninwan qallariq, rikuchisqa kachkan tawa wayrakuna hark’asqa kasqankupi, pachak tawa chunka tawa waranqa runakuna sellasqa kanankukama.
After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.
Ñawpaq hatun llakikuy qhipaman, Samuel Snowqa pusasqa karqa Chawpi Tuta Qapariy willakuyta huñunaypaq; chayhinataqmi 2023 watapa julio killapi chunlla pampapi rimajmanta kashqanta unancharqa.
At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.
Exeter campamentopi huñunakuypi, virgenkunapa rakisqa kasqan, pruebayuq aceitemanta hina, paqarichispa chaymanta q’umanchaspapas, Milleritakunatapas q’umancharqa Paktopa Chaskiqninpa rurayninwan tinkuspa. Exeter campamentopi huñunakuyqa sellasqa kayta rikuchirqa, imaraykuchus chaymanta llaqta mast’arirqa lamar muyuriq hina, utaq atiyniyuq soldadokuna hina, kimsay ángel 1844 watapi octubre 22 p’unchawpi chayamunankama. Kay historiapa llavinqa rakiymi.
The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.
Iskay angelqa hamunawan llaqtakunata rak’inan ruwanakuyta ruwan chayamunqanpi, ñawpaq pantasqa suyakuypi ruwasqan hina, hinaspataq 22 de octubre rak’isqa tukukuyninwan tukukapun. Iskay rak’ikuykunapa chawpinpi iskay kaq angelpa willakuynin willakusqa karqan. Iskay kaq angelqa wiñaypaq rak’iymi kachkan, aceitepa qhipa pruebaykama. Aceitepa qhipa pruebannintaq kimsay kaq angelpa litmus pruebanman pusamun. Chay litmus pruebam Jesuspaq cruz karqan, hinaspataq Getsemaní Huerta, “aceite ñit’ina huerta” nisqapa niynin, cruzpa litmus pruebanman ñawpaqta hamurqan; hinaspataq virgenkunapa aceite pruebanqa 1844 watapi wisq’asqa punkukama ñawpaqta hamurqan.
The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.
Qhipa prueba, juzgamanwan qatiq, ñawpaq Israel ñawpa llaqtapa chunka kaq prueban karqan. Chaymanta paykuna churasqa karqanku ch’in pampa ukhupi wañunankupaq. Kadeshchu, Getsemaníchu, otaq Exeterchu kachun; juzgaman ñawpaq qhipa prueba, maypichus iskay clase t’aqasqa kanku, reqsisichin huk qhipa pruebata 2023 qhipaman, domingo kamachiypa wisq’asqa punku juzgaman ñawpaq hamuqta. Chay qhipa prueban sellasqa kaymi. Huk qhipa otaq qhepa prueba, huk ñawpaq pruebatam yuyachin.
In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.
2023 watapiqa, suyay pacha tukukapun, Judá ayllumanta Leónqa suyasqa kay visiónta kicharqan, makinta oqarispa. Chaymantataq Samuel Snowpa llamkaynin qallarikurqan.
If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.
Sichus ñawpaq kaq hukñiqin angelpa pacha, iskayñiqin angelpa pachawan kikinman tupachispa churanchik chayqa, paykuna reqsichinku huk angel uraykuyta, huk willakuywan, chay willakuy Diospa llaqtanta prueban imayna kutichisqankuman hina kamachisqa “jap’iy hinaspa mikuy” chay willakuyta nisqaman. Chaymi sayarichiq willakuyqa público nisqaman churakun, sayarichiq willakuy pantasqankama. Chaymantataq kimsayñiqin angel hamun. Kimsayñiqin angelpa pachanqa chunka isqonniyuq watakuna karqan, omega chunka isqonniyuq wata hina, 742 a.C. watamanta 723 a.C. watakama.
The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”
1844 watamanta 1863 watakama pacha, hinallataq 742 a.C. manta 723 a.C. watakama pacha, hukninwan huknin parallelpi purinku, hinallataq ñawpaq kaq huk ñiqin angelpa iskay ñiqin angelpa pachankunawanpas parallelpi kashanku. Chay tawa profético historiakuna 9/11 mantapacha domingo kamachikuykama tupachisqa kashanku. Chay phisqa lineakunaqa Millerpa alpha “hamuy, qhawariy” historianta, hinallataq Cristopa omega “hamuy, qhawariy” historiantam kanku.
Four times Seven
Tawaq kuti Qanchis
Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.
Allinta entiendekuspa, Levítico iskay chunka suqtayuqmi reqsichin “qanchis kuti” nisqata, tawa kuti, hinaspa “qanchis kuti” nisqaqa Millerpa hinallataq paypa willakuyninpa unanchaqnin kasqanta. 1842 watapi, Millerpa “qanchis kuti” nisqamanta entiendenqanmantaqa 1843 watapa chartpi churakusqa karqan, chaymanta Hermana White nin: “Señorpa makinwanmi pusasqa karqan,” hinaspa “mana tikrasqa kananchu.” Qanchis wata qhipaman Miller wañurqan 1849 watapi, hinaspa qanchis wata qhipaman “qanchis kuti” nisqapa willakuyninqa Hiram Edsonrayku qillqasqaman churakusqa, hinaspa qanchis wata qhipamantataq chaskisqa mana karqan.
In 1842 the first table of Habakkuk was published.
1842 watapi Habacuc qillqasqa ñawpaq tablanta rurasqa qillqasqa karqan.
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
1849 watapi, 1843 siq’ipi “qanchis kuti” nisqapa alfa kachaqnin wañun.
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
1856 watapi, 1850 nisqa siq’i qillqapi “qanchis kuti” nisqamanta omega willakuy apaqqa mana qhawasqachu.
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
1863 watapi Habacucpa ishkay tablankunaqa qhespichisqa mana chaskisqachu karqan, hinaspataq 1863 watapa cuadro nisqa rikhuchisqa karqan.
A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.
Qallariypi huk ñiqin Diospa siq’isqan, tukukuyninpitaq runapa siq’isqan rikhurichisqa. Chawpipitaq iskay kachaqkuna reqsisqa kanku, iskay kaq willakuyqa wiñaypaq iskaychakuyniyuqmi kasqanrayku.
First angel
Ñawpaq angel
In 1842 the first table of Habakkuk was published.
1842 watapi Habacucpa ñawpaq tablankaqa rikhurichisqa karqan.
Second angel
Iskay ángel
In 1849 the old messenger of the 1843 chart dies.
1849 watapi, 1843 watasqa siq’i qillqap machu willakuy apaqmi wañun.
In 1856 the new messenger of the 1850 chart is ignored.
1856 watapi, 1850 siq’i uñachiy paqpa musuq chaskiqqa mana yuyarisqachu.
Third angel
Kimsa angel
In 1863 the message is rejected and the 1863 chart was published.
1863 watapi willakuqa mana chaskisqa karqan, hinaspataq 1863 cuadro rurasqa rikhuchisqa karqan.
A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.
Huk chunka hukniyuq watakuna pacha, “qanchis kuti” nisqapa tawa símbolokunata rikuchin, sapa qanchis watamanta kuska karu churakusqa. Alfa willakuyqa qillqasqa rikhurichisqa karqa (1842), alfa willakuqqa wañupun (1849), omega willakuqqa mana yupaychasqachu karqa (1856), hinaspa omega willakuyqa qichusqa karqa (1863), chaykunam 2012; 18 julio 2020; 2023; hinaspa utqaylla hamuq domingo kamachiyta rikch’achin. Millerpa wañuynin 1849 watapiqa 18 julio 2020 p’unchaywan tupachakun. Willakuqpas, willakuypas 2023 watapi kawsarimusqa karqan. Omega willakuyqa kunanmi kicharisqa kachkan, hinaspa qhepantam 1863 watapa domingo kamachiy hamun.
In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.
Movimientu Millerita ukhupi, willakuyqa takyasqa karqa, chaymanta willakuqqa wañupurqa. Chayman tupaq parallel movimientupiqa, willakuyqa takyasqa karqa, chaymanta willakuy kikinmi wañurqa. Willakuyqa kawsarimusqa karqa 1856 watapi hinallataq 2023 watapipas. Apostasiyaqa 1863pa sutichasqanmi, atipaytaqmi chayman tupaqninpa sutichasqan domingo kamachikuypi. Manaraq domingo kamachikuypa hinaspa 1863pa apostasiyañinwan atipayninwanpas chayamuchkaptin, 1856pa “qanchis kutikuna” nisqapa capstone omega k’anchaypa kichasqa kasqanmi rikuchisqa kachkan, imaynam 2023 watamantaña kasqanta hina.
We will continue in the next article.
Qatiq artikulopiqa pasasaqmi hinallasaq.
William Miller: 1782–1849
William Miller: 1782–1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
William: “munay” hinaspa “casco” — “sumaq takyasqa amachaq”, “sinqi sonqoyuq waqaychaq”, utaq “kallpayuq munayniyuq awqaq.”
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
Miller: huk runataq molino-ta purichin, aswanpas huk molino-ta grano-ta harina-man kutichinaraq.
Strong-willed warrior
Sinchi munayniyuq awqaqa
“An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.
“Huk chiqap puriq sonqoyuq chakramanta yapuq runa, qillqakunaq Diosmanta atiyninta iskayrayman pusasqa karqan chaypas, ichaqa chiqaqta yachanankupaq sonqonmanta munasqa karqan, paymi Diospa sapa akllasqan karqan Cristoq iskay kutin hamusqanta willakuyta qallarinanpaq. Achka huk allinchakuy qhatichiqkunahina, William Millerpas ñawpaq kawsayninpi waqcha kaywan maqanakusqa karqan, chayraykutaq kallpachakuyta hinaspa kikinta ñak’arichiyta yachasqa. Maymantachus paqarimurqan chay ayllumanta runakunaqa reqsisqa karqanku sapankay munayniyoq kayninwan, qispiy munaywan, muchuykunata awantay atiyninwan, hinaspa ruphay patriotismowan—kay imakunaqa paypa characterninpipas sut’inchasqa rikurirqan. Taytanqa Revolucionpa ejercitopi capitan karqan, hinaspa chay paraqaqa p’unchawkunapi maqanakuykunapi hinaspa ñak’ariykunapi rurasqan sacrificiokunamantaqa Millerpa ñawpaq kawsayninpa sasachakusqa imayninchiknin qatiykachasqa kan.”
“He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.
“Payqa allin kallpasapa aycha kurkuyniyuq karqan, hinaspataq wamra kasqanmantapacha rikuchirqan mana sapallan yuyay kallpayoq kasqanta. Aswanta hatunyaspa, kayqa astawan sut’iyarqan. Yuyayninqa kawsayniyoq, allinta wiñachisqa karqan, yachayta munayninpas sinchi karqan. Mana yachay wasipi hatun yachachikuykunapa allin kayninkunata kuskanpi tarispaqa, yachakuy munakuyninwan, allinta unanchay yuyariywan, ch’usaq mana qispichisqa chiqap qhawariywanmi payqa allin taripayniyoq, hatun rikch’akuq yuyayniyoq runa tukurqan. Mana ima qillqasqa huchayuqchu kawsay sasanakuy charirqan, allin sutiyoqmi karqan; chiqap kayninta, waqaychakuyninta, hinallataq allin sonqoyoq yanapakuyninta rayku llapallamanta yupaychasqa karqan. Kallpanwan hinallataq tukuy sunqu llamk’asqanwanmi musuqmanta qhapaq kayman aypayta usharqan, ichaqa yachakuy ruwayninkunaqa hinallataq waqaychasqa karqan. Tukuy imaymana llaqta kamachiykunapi, soldado kamachiykunapipas allinta llamk’arqan, qhapaq kaymanpas hatun yupaymanpas purina punkukunaqa paypaq kicharisqa hina rikurirqan.” The Great Controversy, 317.
“The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.
Diospa yachayninqa mana tarisunchu yuyaywan kallpachakuy mana kaspa, nitaq yachayta mañakuspalla, chaywanraqmi cheqaq kaypa ch’uya trigota runakunaq hinaspa Satanaspa llullu qipanmanta t’aqanakunaykipaq, mayqanwanmi paykuna cheqaq yachachiykunata pantaspa rikuchirqanku. Satanasqa, paywan huñusqa runa yanapaqninkunawan kuska, pantaypa qipanta cheqaq kaypa trigo ruruwan chaqrunankupaqmi kallpachakurqanku. Ñuqanchikqa allin sonqowan pakasqa quri imayna qhawanata mask’ananchik, hanaq pachamanta yachayta mask’ananchik ima, chaywanraqmi runapa ruwaq yuyayninkunata Diospa kamachikuyninkunamanta t’aqanakunapaq. Santo Espírituqa mask’aqta yanapanqa hatun, ancha chanin cheqaq kaykunata tarinampaq, mayqenkunachus salvasqa kay ruwayman tupuq. Llapanmanmi sinchita yuyarichiyta munani: Escrituras nisqakunata pampallata ñawinchaylla mana aypanchu. Mask’ananchikmi; kayqa ninmi simi ima niyninpas llapan ruwayta. Imaynatachus quri urqukha allpata munayninwan qhawaq quri sapaq sirk’ankunata tariyta mask’aspa, chayhinallataq qanpas Diospa siminta allinta qhawanayki tiyan pakasqa quri imayna qhawanata tariyniykipaq, mayqantachus Satanas unaymanta runamanta pakayta munarqan. Señorqa nin: “Pipas munanman chay munayninta ruwanayta, yachanqami yachachiymanta.” Juan 7:17, Revised Version.
“The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.
“Diospa siminqa cheqaq kaymi, k’anchaymi, chaymi chakiykikunapaq mechero hina kanan, ñanta purisqaykikuna sapa thakiypi pusasunaykipaq Diospa llaqtan punkukunakama. Chayraykun Satanás ancha llakiywan kallpachakusqa, Señorpa ransomasqankunapaq purinanpaq hatarichisqa ñanta hark’ayta munaspa. Manan yuyayniykikunata Bibliaman apanaykichu, nitaq yuyayniykikunata chawpi hina churaykichu, chaymanta cheqaq kay muyurinanpaq. Tapukuy punkupi yuyayniykikunata saqeychis, huch’uychasqa, llamp’u sonqokunawan, kiki kayqa Cristopi pakasqa kachun, sonqomanta mañakuypi, Diosmanta yachayta mask’anaykichik. Yuyayniykichikpi kananmi: Diospa rikuchisqa munayninta reqsinaykichik ancha munasqa kasqanta, imaraykuchus chayqa kikiykichikpa wiñay allin kayninwan tupaqmi. Bibliaqa mayman rinapaq qillqasqa kamachikuy hinam, chaywanmi wiñay kawsayman ñanta reqsinkichikman. Tukuy imapaq ñawpaqtaqa munanaykichikmi Señorpa munayninta, ñanninkunatapas reqsiyta. Manan qhelqapi simikunata mask’anaykichu, kikiykichikpa yuyayniykikunata chiqaqchaspa rikuchinaykichikpaq hinalla; Diospa siminmi nin: chay hinaqa Qellqakunata q’iwispa kikiykichikpa chinkayninman apaymi. Tukuy ñawpa yuyay sayasqakunamanta pichakuspa, Diospa siminta tapukuytaqa mañakuy sonqowan hamunaykichik tiyan.” Review and Herald, September 11, 1894.
“William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’
William Millerqaqa nacirqan Pittsfield llaqtapi, Massachusetts suyupi. Yachay wasinpi yachachisqa kasqanqa 18 killa sapaqllam karqan, ichaqa sinchi ñawiriyman sapa kutipaq kasqanrayku pay kikin yachaq tukurqan. Hinallataq, ñawpaqmantapacha qillqayta qallarin, harawikunata rurashpa hinaspa p’unchay p’unchay willakuy qillqata waqaychaspa. Ñawirisqanmi chay iñiyta mana yupaychaq qillqaqkunaman payta chayachirqan, chaymi deísmo nisqaman sunqunta muyuchirqan. Iskay chunka watayuq qhipamanqa justicia de paz hina churakurqan, hinaspa 1812 watapi maqanakuypi maqanakurqan. Achka rikusqankuna chay ch’iqninakuy ukhupi yuyayninta muyuchirqan huk sapanka Diosman. 1816 watakamaqa tikrakuqñam karqan, hinaspa Biblia nisqata tukuy sunquwan yachayta qallarin. Paymi qillqarqan: “Qelqakuna Sagradas... kusikuyniy tukurqan, hinaspa Jesuspiqa huk masiyta tariyrqani.”
“By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.
1818 watapi profeciakunata yachachkaspanmi chayman chayarqan: Jesusqa “1843 watapi hina” kutimunqa nispa. 1831 watapim kallarin huch’uy tantanakuykunapi llapa runakunapa ñawpaqenpi yachachisqankunata willakuyta, chayta rurananpaq sinchi sunquyachisqa kasqanrayku, Providenciapa pusasqanrayku ima. 1839 watapi J. V. Himes sutiyuqwan, reqsisqa allin qillqap allichiqwan, tupaspataq, hatun llaqtakunapi achka runakunaman willakunanpaq ñan kicharisqa karqan. Achka runakuna contrankuta sayariptinkupas, paypa willakuynin, hinallataq wakinkunapa willakuyninpis, Advento willakuyta jap’iqkunapa, ancha hatun ruwayniyuq karqan; 100,000 kama runakuna Cristopa utqaylla hamuyninpi iñinankukama. Ellen Harmonqa payta uyariq Portland, Maine llaqtapi, 1840 watapa marzo killapi, 12 watayuq kashaspan. Payqa yuyarirqan: “Señor Millerqa profeciakunata sut’inchaspam hinantin uraykama qatirqan, chaymi uyariqkunapa sunqunkuman cheqaq yuyay chayachirqan. Profetapa tiemponkunapi unayta rimarqan, hinallataq achka pruebakunata apamurqan yachachisqan sayayninta kallpachananpaq. Chaymantataq mana wakichisqa kaqkunaman solemneta, atiyniyuqta qayakuyninkuna, yuyachakuyninkunapas, huñunakuqkunata suq’a muchusqa hina hap’irqan.” Life Sketches, 20.