I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?
Kay pacha chayamusqani kay qallariy simipi Joel qillqaman, ñawpaq pusaq qillqasqamanta wakin aswan hatun yuyaykunata pisillata huñunaypaq, hinaspataq sut’inchayta imatam suyasunchik Joel qillqamanta kunanqa aswan chiqanta hap’ikuspa, hinaspataq, mana iskayrayaspa, imayna chayqa tupaqnin Daniel 11:11–16 nisqapi Raphiawan Paniumwan maqanakuykunawan tupachisqa kasqanta.
We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.
Chakrasqa kachkanchik uvas chakra takimanmi allinta reqsichispa, “experiencia” nisqaqa profecía hina “taki”wanmi rikuchisqa kasqanrayku. Huk pachapi tawar pachak tawa chunka tawa waranqa runakunaq huk kawsayninmi kashan, Moisespa hinallataq Corderopa takyinta takisqankupi; chayqa Juanpa rikuchinankamantaqa Isaíaspa uvas chakra takyinta rikuchinallanmi. Sapa hatun profetapas qillqasqanta qallarin Israelpa huchallikusqanrayku huchachaywan, otaq ninkimanmi: sapa hatun profetapas ñawpaqtaqa uvas chakra takyinta takin. Ñoqaqa rimani Joelpa ñawpaq kaq capítulo nisqapi uvas chakra takinqa uvas chakra takiqa imayna kasqanmanta aswan ancha allin qhawarisqakunamanta huknin kasqanta. Mana atinichu niyta chiqapchu manachu chiqap, ichaqa kay yuyaypi kasqaypa imanasqa kasqanqa Joelpa qillqasqanpi profetismoq tupachisqan simbólico t’inkikuna rikurimuptinmi; chaykunaqa llaveta hina kanku, otaq ichapas achkha rayokunaq huk muyuriyninpa chawpin t’ikanan hina. Joelpa willakuyninqa manan hukllatachu wakin parallel siq’ikunaqwan tinkichin, aswanpas huk reqsichina tinkuyta churaykusqanta rikuchin, sapa imaraykuchus ñawpaq capítulo nisqapi uvas chakra thuñisqa kasqan simbolismonwan, hinaspa qhipa iskay capítulo nisqakunaqa Estados Unidos llaqtapi bestiaq rikchayninwan pruebanakuy pacha kasqanta, hinallataq kay pachapaqpas bestiaq rikchayninwan pruebanakuy pacha kasqanta sut’inchanku. Tukuy kayqa uvas chakra contexto ukhupin churakusqa kashan; uvas chakrataq manan kawsayniyuq uvas chakrachu kanman, para mana chaskiptinqa.
We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.
Ñuqaykuqa hinallataq churayku hatun énfasis-ta profétic pacha-man, chaymi representasqa kashan “hayk’aqkamataq?” nisqa símbolo-wan. Ñuqaqa sintirqani munasqayta yuyarichiyta ñawpaqmantapacha sayachisqa kay principio-manta, “hayk’aqkamataq?” nisqamanta, chaymanta énfasis churanaqpaq “capstone” patman, mayqanmi karqa, hinallataq kananpas cimiento hina, esquina rumipas hina. Tuta Chawpi waqyay willakuyninpa qhipa hunt’asqa llapan wiñaynin, kunan ruwasqa kashanña, chayqa “capstone”-mi. Chay cimiento-kunapi sayasqa, chay “capstone”-qa Miller-pa joya-kunanmi, qallariypi kasqanmanta chunka kuti aswan lliphipispa.
Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.
Diospa “ruwasqan musphaykuna” nisqanman hina, tukukuq rumika chaymi kachkan paypa llaqtan Laodicea experienciamanta Philadelphia experienciaman tikrakuptin; chay pachataq chay runakunaqa qanchismantapuni kaq pusaq ñiqinman tukunku, hinallataq iglesia militante nisqamanta iglesia triunfante nisqaman tikrakuptinku. Kay tikrakuyqa tukukuq rumim. Kay tikrakuyqa hunt’akapun Diospa llaqtan “tukukuq rumi” willakuyta uyarispa rikuspanku, hinaspa chayqa paykunapa ñawinkupi musphaymi kachkan. “Tukukuq rumi” willakuyqa tukukuyninmi, imaraykuchus llapan simbólico “tukukuq rumi” cheqaqkunaqa hukllachasqa kan chaypi. “Qanchis kuti” willakuyqa Millerpa cimientopa rumin karqan, hinaspataq Milleritekunapa tukukuq rumin kananpaqmi karqan. Pentecostésqa Pentecostal pacha-pa tukukuq rumin karqan, imaynatachus Chawpi Tuta Qapariypas karqan ñawpaq kaq hukñiqinpas iskayñiqin angelkunapa Millerite kuyukuyninpa tukukuq rumin.
As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”
Cristoqa ñawpaq kaq chusku chunka suqta watakuna tukukuyninpi, maypichus pay ruwarqan Millerita templota ñawpaq kaqwan iskay kaq angelkunapa, chay tukuchaq rumiqa kanan karqan qallariy rumi, Cristo ruwananpaq pachak tawa chunka tawa waranqa runakunapa templonta. Chay qallariy rumiqa sayarichisqa karqan 1844 watapi kachkananpaq achki hina hanaq pacha ñanta k’anchanapaq, chayraykutaq Diospa llaqtanqa kay pacha tukukuyninpi kutimunanku “ñawpa ñankunaman” samayta tariqpaq. Sichus, hinallataq mayk’aqpas kutimunku Milleritakunapa qallariq historiankuman, tarinkunku Chaupi Tuta Qapariy willakuypas karqan qallariy historiapa tukukuynin. Chaupi Tuta Qapariyqa karqan Santo Espiritupa ichakusqanpa rikuchikuynin. Huk alma “ñawpa ñankunaman” kutispan, chay ñanpa qallariyninpi utaq allwiyninpi sayarichisqa “lliphiriy achki”ta tariqtin, tarin Chaupi Tuta Qapariyta, mayqintachus Jeremías sut’inchan “samay” nispa.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Paykunapa qhepanpi ñan qallariyninpi huk k’anchayllaña hatarichisqa karqan, mayqantachus huk angel niwarqan: chayqa ‘chawpi tuta waqyaymi’ nisqa. Kay k’anchayqa tukuy ñanpi lliphipirqan, chayhinapin chakinkunapaq k’anchayta qorqan, ama mitk’anankupaq.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Sichus ñawinkuta Jesúsman qawachispa hap’ipakusqankuchus, payqa ñawpaqninpi kashaspa llaqtaman pushaqnin kashaqtin, allin waqaychasqas karqanku. Ichaqa mana unayllamanta wakinkuna sayk’usqaña karqanku, nispataq llaqtaqa anchha karupi kasqanta, ñawpaqtaña yaykusqankumanta suyasqankuta rimarqanku. Hinaptinmi Jesúsqa k’anchayniyoq paña makinta oqarirqan, hinaspa chay makinmanta huk k’anchay lluqsimurqan, chaymi advent band qhipanpi wayrarispa phawariq, hinaspataq paykunaqa “Aleluya!” nispa qapariqku. Wakinkunataq mana yuyayniyoq hina qhipankupi kashaq k’anchayta ñiqirqanku, nispataq mana Dioschu karqan chaykamata paykunata pusamuq nispa rimarqanku. Chay qhipankupi kashaq k’anchayqa wañurqan, chakinkutataq hunt’asqa tutayaypi saqerqan; hinaspanmi mitk’arqanku, señaltawan Jesústa mana rikuyta atispa, ñanta saqespa uraypi kashaq tutayaq hinaspa millay pacha kayman urmarqanku.” Christian Experience and Teachings of Ellen G. White, 57.
The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.
Millerllaq historianta tuktuq kallpanqa pachak tawa chunka tawa waranqa runakunapa historiantaq cimienton rumiyninmi. Kimsa angelkunapa qallariyninmanta 1798 watapi, chaymanta atipaq iglesiaq hatarichiyninkama domingo ley nisqapi, santuario pichasqa kaynin hunt’akusqanman hina, ñanqa Chisiy Waqaychasqapa mensajenwan k’anchasqa kachkan; imaraykuchus chay yachachikuq willakuyqa adventismomantam, hinallataq imaynatas Dios huk llaqtata hatarichin runakunaq rakinakuy p’itikuynin wichaypi domingo ley crisispi Paypa characterninta sumaqta, hunt’asqataq rikuchinankupaq.
On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.
Ñanpi, Jesusmi pushashan, hinallataqmi ñanta aswan achikyachin hatarichispa k’anchay sapa paña makinta. Chayraykun ñan qallariyninpi k’anchariq achki kan, hinallataq ñan tukukuyninman pushaq k’anchariq achki kan. Jesusqa Alpha hinallataq Omega kaspanmi tukukuyninta qallariyninwan rikuchin; chaymi ñanpa iskaynin kuchunpi achkiqa Chaupi Tuta Qapariypa willakuynin kan.
The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.
Punta ángelmi 1798 watapi chayamurqa, hinaspan willakurqa Paypa taripay pacha chayamushasqanta: “Nispa … paypa taripayninpa horan chayamunña.” Taripaypa horaqa 1798 watapi chayamurqa, hinaspan qallariyninpi Cristo wan Musuq kasaraq novianwan kasarakuy qallarikurqa—Filadelfiayuq Millerita Adventismom. Cristoqa 1844 wata, octubre 22 punchawpi kasarakunan karqa, hinaspan 1798 watamanta 1844 watakama noviata wakichirqaku. Noviaqa Filadelfiayuq karqa, imaraykuchus mana ima huchachaypas Cristo pa novianpa contranpi karqachu; payqa kikillan wakichikurqa—ch’uya karqa. Taripaymanta willakuyqa kasarakuymanta willakuymi qallariypi, 1798 watapi chayamurqa, tukukuyninman 1844 watapi chayaspa.
The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.
Miller chaskikunapa kuyuyñinpaq hatun k’anchayqa, hinaspa tukuchiq rumipa k’anchayninpas, kasqanmi kasarakuymanta willakuq qillqa—Chawpi Tuta Qapariy willakuy. Chay Chawpi Tuta Qapariyqa, ñawpaq kaq huknin hinaspa iskayñin angelkunapa historiankupaq, chaymanta Miller chaskikunapa historiankupaqpas, sayaynin hinaspa tukuchiq rumin karqan; hinaspa Miller chaskikunapa historiankupaq chay tukuchiq rumiqa, pachak tawa chunka tawa waranqakunapa historiankupaq qallariy rumim kachkan, chay hinallataq tukuchiq rumipas. Templopa sayachisqanqa tukukunmi tukuchiq rumi churakusqanpi, hinaspa chay qhipa “admirable” nisqa rumita churay llamk’ayqa qallarikurqan julio killapi 2023 watapi.
There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?
Achka kaq willakuy hunt’achiykuna kan, chaykunaqa coronamanta qhipa rumiwan ruwasqa kasqanta hunt’achinqa; ichaqa coronamanta qhipa rumiqa huk willakuypa tukukuynin, chaypi aswan hatun chayanan, chaytapas rikuchin. Pentecostésqa Pentecostal pacha willakuypa coronamanta qhipa rumin karqan, hinallataq “qanchis kuti” nisqapa k’anchariynin, Hiram Edsonpa qillqanwan 1856 watapi hamusqan, Millerpa willakuyninpaq munasqa coronamanta qhipa rumi kananpaq karqan; imaraykuchus Miller tarisqan ñawpaq cimientopi chiqaq yachachiyqa “qanchis kuti” karqan. 1856 watapi, coronamanta qhipa rumi chiqaq yachachiy musuq k’anchayta mana chaskispa, Laodicea chunlla pampapi wañuyta akllaywan kikinkaq karqan, imaynan ñawpaq Israel llaqtapas tawa chunka watakunapi rurasqa karqan hina. Kayqa 2023 watapa julio killanta 1856 wataman riqsichin, Millerpa qatipaq historiapi Philadelphia-manta Laodiceaman kutiriy tinkuynin kasqanta, hinallataq pachak tawa chunka tawa waranqa runakunapa historiapin Laodicea-manta Philadelphia-kama tikrayninta. Cristoqa 1844 watapi mana qhelli warmiwan casarakuqchu, imaraykuchus payqa Philadelphiamanta karqan; hinallataq domingo kamachikuypiqa Philadelphia-manta noviata casarankaq. Ichaqa ñawpaqtaqa pay kikinmi wakichikunqa. ¿Qanqa wakisqachu?
Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.
Ama manchakuychikchu, uchuy michiq uywakuna; taytaykichikmi allin munayninwan qankunaman qhapaq suyt’uta qusuyta munan. Lucas 12:32.
On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.
1844 wata 22 ñiqin octubre p’unchawpi Señorqa payta qatiq, kinsa kaq angelpa historianta haykunanpaq wakichisqa kasqanta noviata casarakuqmi, chaymantaqa kinsa kaq angelpa tukuy ima representasqankunatapas; ichaqa 1863 watakamaqa kinsa kaq angelpa historianninqa Laodicea sutiyuq ch’in pampa manaraqmi pantachisqa karqa. 1844 watamanta 1863 watakama historiqa kinsa kaq angelpa pacha-tiemponta representanm, chay hinaqa ciento cuarenta y cuatro mil sellakusqankup pacha-tiempompi mana yuyaysapa vírgenkunapa rikch’ayninta qawachin. Vírgenkunaqa trigowan cizañawanmi, angelkunawan rikch’achisqa mensajekunapa separasqan kaspa; angelkunaqmi separay llamk’anata ruranku.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
“Chaymantam rikurirqani kimsa kaq angelta. Ñuqawan puriq angelnillaymi nirqan: ‘Manchaymi llanq’aynin. Manchaymi kachamusqan. Paymi chay angel, trigo-ta cizañamanta akllananpaq, hinaspa trigo-ta hanaq pacha waqaychanamanpaq sellananpaq, icha watananpaq. Kaykunaqa tukuy yuyayta, tukuy atención-ta hap’ipakunanmi’.” Early Writings, 119.
The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.
Apocalipsis chunka tawayuqpi kimsa angelkunapa willakuyninkunaqa qhipa para willakuymi, iskay clasekunata rak’in hinallataq huñun.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“Juanmanmi kicharisqa karqan iglesiapa kawsayninpi ukhu, chayraq sonqota kuyuchiq ancha hatun interesniyoq rikch’ayninkuna. Paymi rikurqan Diospa llaqtanpa maypi kasqanta, peligronkunata, maqanakuykunata, hinaspa tukukuyninpi qespichisqa kayninta. Payqa qillqarqan tukuynin willakuykunata, kay pachapa cosichanta puquchinanpaq, hanaq pacha waqaychanaman tantasqa espigakunahinata, utaq chinkachiy ninaqkunapaq wayk’usqa q’ipikunahinata. Ancha hatun importancianiyniyoq imakuna rikuchisqa karqan payman, aswanpas qhipa iglesiapaq, pantasqanmanta cheqaq kayman kutiriqkuna yachachisqa kanankupaq ñawpaqninpi kaq peligrokunamanta hinaspa maqanakuykunamanta. Mana pipas tutayaypi kananpaqchu kay pachaman imakuna hamunanmanta.” The Great Controversy, 341.
It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.
Kay pachaq miraypiqa “chiqaq simikuna”mi “cosechata puquychinapaq tukuynin willakuykuna” hinaspa iskay clasekunata t’aqanakun. Chay llamk’ayqa Millerman musquyninpi “allpa pichana runa” nisqapa llamk’ayninpas kachkanmi.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Paypa aventadoran makinpi kachkan, paymi era-ninta allinta pichanqa, trigu-nintataq qolqawaman huñunqa.’ Mateo 3:12. Kayqa huk pichay pacha karqan. Cheqaq kay simikunawanmi laq’uqa trigumanta rakisqa karqan. Hinaspa achka runakunaqa ancha yanqa hatunchakuspa, kikinkunapa allin kayninpi atinispa ama yachachisqa qhillqayta chaskinankupaq, hinaspa kay pachata ancha munaspa pisi sonqoyuq kawsayta mana chaskiyta munasqankurayku, Jesusmanta karunchakurqanku. Kunanpas achkakunaqa chay hinallata ruwashanku. Kunan p’unchawkunaqa almaskunaqa pruebasqa kachkanku, imaynan Capernaúm llaqtapi sinagogapi chay discipulokuna pruebasqa karqanku hina. Cheqaq kay sonqoman apamusqa kaptinqa, paykunaqa rikunku kawsayninku Diospa munayninwan mana tupaq kasqanta. Kikinkupi tukuy hinantinpi huk llapan tikraypa necesitayninta rikunku; ichaqa mana munankuchu kikinkuta ñak’arichiq llamk’ayta hap’iyta. Chayraykum huchankuna reqsisqa kaptin phiñakunku. Piñasqa rispankum, imaynan discipulokuna Jesusmanta ripurqanku hina, rimarispa: ‘Kay rimayqa sasa rimaymi; ¿pitaq uyariyta atinman?’” El Deseado de Todas las Gentes, 392.
Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?
Hatun llakikuy 1844 watapi qallarispa, ñanpa señalkuna hinallataq 1863 watakama imakuna rurasqakunaqa 9/11-manta Domingo kamachikuykama historiata rikuchin. ¿Imaraykutaq 1844qa 9/11 kasqa, nispa tapukunki?
Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.
Paní Whiteq qillqasqankunaqa sut’inmi nin, kinsa kaq angelqa chayamurqan 22 de octubre, 1844 watapi, ichaqa 1888 watapipas chayamurqanta, chaymi 9/11-ta rikch’achin. Astawan ancha allin yachayqa, llapa profetakunan 9/11 pa kikin historianta Domingo kamachikuykama sapanchaspa rikuchinku; chayrayku mana iskay utaq kinsa testigokunapa testimonionllachu, aswanpas Diospa Siminmanta sapa testigopa huñusqa testimonionmi nin, 9/11 manta Domingo kamachikuykama kaq pachaqa maypichus “sapa visionpa ruraynin” hunt’akun.
The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.
Kimsa angelpa chayamunmanta tukukuyninkama historianninqa 1844-manta 1863-kama karqan, hinaspa Diospa admirakuypaq rurayninkunapa pachasqanta rikuchin 9/11-manta Domingo ley kama. Chay historiataq 1840-manta 1844-kamakunawanpas rikuchisqa kashan, chay siq’ipiqa 1840 alpha, 1844-taq omega. 1844-manta 1863-kama siq’ipiqa, 1844 alpha kashan, 1863-taq omega. 1844qa alpha hinallataq omegapas kashan.
The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.
Chakanaqa 1844 wataman tupaqchasqa kachkan, hinaspa Alpha Omega ima, chay chakana patapi yawarninta jich’arqan. 9/11-manta (1840) tarisun Apocalipsis chunka kaqpi, maypi historiata rikuchin, Juanpa huch’uy libro mikhusqanwan 1840 watapi qallarispa, chaymanta 1844 watapi wiksanpi llakiywan tukukuq. Chay mikhuyqa qallariymi; wiksanqa tukukuyninta señalan. Chunka kaq kapitulumanta qhipa versiculonqa chay historiata kutimuyta rikuchin, pachak tawa chunka tawa waranqa runakunapa historiankupi.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.
Hinaptinmi huch’uy liwruta angelpa makinmanta, hinaspan mikhurqani; simiypinmi misk’ita hina kasharqa: ichaqa mikhuruptiymi wiksayqa hayaq tukurqa. Hinaspan niwarqa: Yapamantanmi willakuyta rimayki achka llaqtakunapaq, nacionkunapaq, rimaykunapaq, reykunapaqpas. Apocalipsis 10:10, 11.
Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.
Apocalipsis chunka kaq qhapaqpi, Habacuc iskay kaq qhapaqpiwan, iskay qhapaqkuna kanku, paykunaqa 1840manta 1844kama profético p’unchay pacha kasqanmanta testigota qunku. 1844manta 1863kama historiataqa huk señalman chayan, chayqa llakikuywan tukukuqmi; chaymanta qatiqmi ch’eqechakuy, hinaspa chaymanta qatiqmi huñunakuy. Chay pachapiqa Habacucpa iskay tablankunamanta profética historianninqa tukukun, iskay kaq tabla 1849 watapi imprimisqa kaptin, hinaspa 1850 watapi hawa llaqtakunaman rikhurichisqa kaptin. Habacucpa tablankunapa pacha tiempontaqqa 1842 watapa mayo killamanta qallarirqan, 1843 watapa gráfico lloqsichisqa kaptin; hinaspa profética pacha tukukapun maypichus qallariq, chaypi, Habacucpa iskay tablankunamanta hukninpa lloqsichisqanwan. 1843 watapa gráficoqa alfa kachkan, 1850 watapa gráficoqa omega kachkan.
In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.
1856 watapi Hiram Edson qillqarqa huk artikulokunata, chaykunapi William Millerpa “qanchis kuti” nisqamanta unanchasqanta musuq pataman aparqa. Edsonpa rurasqanqa Millerpa rurasqanmanta omega karqa, Millerpa cimienton cheqaq yachachisqanta huk qapaq rumipa sayayninman churaykuspa, Diospa llaqtanta kallpachaypaq munasqa kasqanman hina. Millerpa “qanchis kuti” nisqamanta k’anchayninqa alpha karqa, hinaspa Edsonpa “qanchis kuti” nisqamanta k’anchayninqa omega karqa.
In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.
1863 watapi kay kuyuy puriyqa tukurqan iglesia-man, chaymi qhipamanta kikin cuerponmanta huk kuyuyta paqarichinqa, imaynatachus milleritakuna protestantekunamanta lloqsirqanku, hinallataq imaynatachus discipulokuna judaismomanta cristianismo-man lloqsirqanku, hinallataq imaynatachus Josuéwan Calebwan ñawpaq pacto llaqtamanta lloqsirqanku, chay llaqtaqa chunlla pampapi wañuyman churaska karqan.
In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.
Chay kikin historiamanta, (1844manta 1863kama) allpa animalpa republicano waqranqa huk kikinchakuq makanakuyta pasashan, chaymi qhipaman Llaqta ukhupi Awqanakuyman paqarin, mayqintachus llapa historiador-kuna rimakunku 1863 watapi chawpinman chayasqanta Lincolnpa Emancipation Proclamation nisqanwan. Lincolnqa ñawpaq republican presidente karqan, paymi presidenciapa juramentonta churarqan, chay pacha kama historiapi aswan mana allin democrático presidentemanta qhipata. Qhipamanqa wañuchisqa karqan. Kay llapa profético característicakuna, wakinkunawan kuska, qhipa republican presidentepipis yapamanta rikurimun.
1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.
1844 watamanta 1863 watakamaqa huk ch’iqichiyta, huk huñuytawanmi oqarirqa. 1863qa domingo kamachiyta rikuchin, chayrayku 1844 watapi pasaq ch’iqichiyqa 1863 kama sapaq ch’iqichiyllam karqa, chay p’unchawpi Laodicea sutiyoq qanchis kaq p’unchayta waqaychaq Adventistakuna Laodicea paq sallqa pampaman ch’iqichisqa karqanku. 1844qa huk ch’iqichiyta paqarichirqan, 1863qa huk ch’iqichiytapas paqarichirqan; chhaynataq kay willakuyqa reqsisqa profético símbolom kasqanta qhawachin, imaraykuchus 1844 watapi alfa ch’iqichiywan qallarin, 1863 watapitaq omega ch’iqichiywan tukukun. Ñawpaq kaq ch’iqichiyqa 18 julio 2020 p’unchawpi chayaramurqan, qhipa kaq omega ch’iqichiytaq domingo kamachiypi hunt’asqa kanqa.
“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.
“Hamut’aq p’unchaykunaqa chayamunqaña maypachachus t’aqasqa, ch’iqichisqa kasun, sapa hukninchispas kaqllata sayarinanpaq, kikin ancha chanin iñiyniyuqkunawan huñunakuy atiy mana kaqtin; hinaspataq, ¿imaynataq sayariwaq mana Dios qanpa laduykipi kaptin, hinaspa paymi pusasunkimanta, kamachisunkimantapas allinta yachaspa?” Review and Herald, March 25, 1890.
Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”
Manam bastaqchu Diosqa “ladoyki”pi sayasqanmantaqa; hinallataqmi “yachaykuyta” tiyan payqa ñawpaqman pusaspa, kamachispa ima rikhurichisqaykita. Kay chiqaqmi profecíamanta rimana, mayhinallam imaymana rimaykuna rikhurichin chay “qamkunaqa Señor-ta reqsinkichik” nisqaman hina.
And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.
Qankunaqa achka mikhuq kankichik, saksasqañataq kankichik, hinaspan Señorniykichik Diospa sutinta hatunchankichik, paymi qankunawan musphaymanta rurakusqa: llaqtayqa manañam hayk’aqpas p’enqakusqachu kanqa. Hinaqtinmi yachankichik ñoqaqa Israelpa chawpinpi kasqayta, ñoqataqmi Señorniykichik Diosniykichik kani, mana hukñataqchu: llaqtayqa manañam hayk’aqpas p’enqakusqachu kanqa. … Chayhinapin yachankichik ñoqam Señorniykichik Diosniykichik kani, Sionpi tiyaq, santo orqoypi: chaymantapachan Jerusalénqa santom kanqa, manataqmi huk llaqtamanta runakunaqa chaymanta pasankqachuña. Joel 2:26, 27, 3:17.
When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”
Jerusalén llaqt’a santo kaptinqa, payqa iglesia triunfante-mi, imaraykuchus iglesia militanteqa sut’inchasqa kashan trigo-kunamanta hinaspa cizaña-kunamantapas ruwasqa iglesia hina; hinaspa may pachachus “manaña ima extraño runapas pasanqachu” “Jerusalén” nisqaman “ña”, chayqa Diospa llaqtan “yachanqaku” “pay pusashasqanta hinaspa kamachishasqanta.” Yachanku, imaraykuchus paykunaqa “qanchis kutikama” mañakusqapa hunt’aqninmi kanku, chaypiqa willakuyta hap’iqkuna: Diosqa mana qan-ta pusasharqachu ni kamachisharqachu Laodicea hina kasqaykipi; ichaqa may pachachus Philadelphia hina tukunki, chaypim “yachanki” “pay pusashasqanta hinaspa kamachishasqanta” hinaspa Diosqa “Israelpa chawpinpi” kasqanta.
The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.
Alfa chinkayta (llakikuyta) abril 19 p’unchaymanta, omega chinkayta (llakikuyta) octubre 22 p’unchaymantaqa reqsisqa kachkan octubre 22 hatun llakikuy qhipa ñawpaq kaq oficial rurasqa qillqasqa willakuywan. Uyarichiyqa huk profético señalmi Millerita historiapi hinallataq Estados Unidos profético historiapin, chayrayku 1844 watamanta qhipa ñawpaq kaq oficialta qillqasqa kaqqa chay historiapa huk señalanmi, chay señaltaq huk chinkayta reqsichin.
1847—The Remnant Scattered Abroad
1847—Puchuqaqkuna Huklawkunaman Chiqnisqa Qhipaypi Tarpuysqa
“A Word to the ‘Little Flock.’
“‘Uchuy Uywa’man Simi.”
“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .
Kay qhipa qillqakunaqa The Day-Dawnpaqmi qillqasqa karqan, chaytaq Canandaigua, New York llaqtapi O. R. L. Crosier ruraspa hurquq karqan. Ichaqa chay qillqap p’anqan manaña kunanqa hurqusqañachu, hinallataq mana yachasqanchikchu yapamanta hurqusqaq kasqanta, chayrayku Maine suyupi wakinniyku yuyarqayku aswan allin kasqanta kay hina rikch’ayninpi qusqasqa kananpaq. Munani “huch’uy tama” nisqap attentionninta qayllachiyta kay imakunaman, chaykunataq ancha utqaymanta kay pachapi pasanqa....
“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .
Ñawiriqmi reparanqa kimsa willaykunata Señora E. G. Whiteq qillqanmantapuni “A Word to the ‘Little Flock’” nisqapi churasqa kasqanta...
“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.
“Ña. Whitepa iskay kaq willakuynin, p’anqakuna 14–18pi tarikunan, paypa ñawpaq rikuyñinmanta willakuymi, “To the Remnant Scattered Abroad” sutiyuq. Kayqa qillqasqa karqa diciembre 20, 1845 p’unchawpi, Enoch Jacobsman sapaq carta hina, hinaspataq chaskiqninmi ñawpaqta rikhurichirqan The Day-Star nisqapi enero 24, 1846 p’unchawpi. Chaymanta abril 6, 1846 p’unchawpiqa, James Whitewan H. S. Gurneywanmi wakmanta broadside nisqa rikch’ayninpi rikhurichirqaku. Nisqa rimayqa, imayna A Word to the ‘Little Flock’ nisqapi rikurinqa chayhinata, aswan pisilla editorpa allichasqan tikraykunata hinaspa yapasqa Qillqa qullqisqa qhaway rikuchiykunata saqespaqa, ñawpaqta hunt’asqa rikhurichisqa rikuy willakuyninwan kikillanmi.” James White, A Word to the ‘Little Flock’, 25.
1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.
1844 watapi señalan huk angelpa chayamunanta hinaspa huk llakikuyta. 1845 watapim qelqasqa karqa ñawpaq rikuy, hinaspam 1846 watapi rikhurichisqa karqa. Ñawpaq rikuyqa “tukuy suyukunapi chinkarichisqa puchuqkunapaqmi” karqa. Ñuqaqa iskayrayani, mana casadasqa wayna sipas profetisapa warmi, ñawpaq rikuynta qelqarqan chay pacha, “puchuq” nisqapa huk profetiko kawsaynin kasqanta yacharqunchus, chayqa puchuqkuna profetiko necesidadmanta “tukuy suyukunapi chinkarichisqa” kananpaq kasqanta, pachak tawa chunka tawa waranqa runakunapa huk kawsaynin hina. 1846 watapim Whites nisqakuna casarakurqaku, chaymi Ellenpa qhepa sutinta Whiteman tukuchirqan. Chayllataq wataqpi Whites nisqakuna qallarirqaku qanchis kaq p’unchaw samanata waqaychayta. 1846 watapim rimanakuy señalasqa kachkan tukusqa hina, 1844 watapi qallarqaq profetiko kasarakuymi 1846 watapi hunt’asqa karqa, hinaspa 1847 watapi ñawpaq oficial rikhurichiy imprimisqa hinaspa apachisqa karqa.
May, 1850
Mayu, 1850
“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .
“Qhaway lector—kay qhawaypi munasqayqa karqan pantayta rikuchiy sagrada cheqaq kaypa k’anchayninwan....”
“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.
“Kay uchuy ruwayta chay ch’iqisqa uywa michisqanman quspayqa, kay nisqapi paykunaman ruranayman hina rurasqañam; hinaspa Diosninchis bendicionninta yapachun. Amén.” James White, The Seventh-day Sabbath not Abolished, 2.
The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.
James White-pa rurasqan qillqa riqsichinmi uyariqninkunaqa manaraq hukllachasqa oveja qhatun ayllu kasqankuta, ichaqa qanchis p’unchaw sábado-pa amachayninpas kachkan. Kaymi kinsa kaq angelpa willakuynin wiñaynin qallariyninpi, Millerita Adventismo-pi sábado-tawan kinsa kaq angel-ta yachayman hina. Chayqa 1850 watallapim hurqusqa, maypachachus 1850 kaq cuadropas hurqusqa karqa, iskayninkutaq kuskalla Señorpa soldadonkuna hatarichisqanta rikuchin qayllamuchkaq domingo ley crisispaq. Jesúsqa sapa kuti tukukuyninta qallariyninwanmi rikuchin, hinaspa 1844 watapi willakuyta qhawarichiqkuna, 1843 kaq cuadrota llamk’achispa, chaykunaqa unanchasqaraq karqaku 1850 kaq cuadrota llamk’achispa willakuyta qhawarichiqkunapaq. Habacucpa iskay tablankuna pacha qallariyninpi, runakunaqa pacha willakuyta willararqaku Habacucpa tablawan kuska, hinaspa 1850 watapi James Whiteqa kinsa kaq angelpa willakuyninta qhawarichin 1850 kaq cuadrotawan kuska. Cuadroqa Hermano Nichols-pa ruwasqan karqa 1849 watakuna pachapi, chay pacha James hinaspa Ellen Whiteqa Hermano Nichols-wan tiyaspa kasharqaku. James Whiteqa 1850 kaq cuadro ruwakuyninwan chiqapmanta tinkisqa karqa, hinaspa chay watapi qallarin kinsa kaq angelpa willakuyninta willakuyta.
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“1850 wata 23 septiembre killapi, Señor Diosqa rikuchiwaraqmi iskay kutita makinta mast’arispan llaqtanpa puchuqnin runakunata kutichimunanpaq, chaymanta kay huñunakuy p’unchaykunapi kallpachakuykuna iskaychaychasqa kananpaq. T’aqanakuy p’unchaykunapi Israelqa maqasqa, llik’isqa karqa; ichaqa kunan huñunakuy p’unchaykunapi Diosqa llaqtanta hamp’inqa, watanqa. T’aqanakuypi cheqaq kayta mast’arinapaq rurasqa kallpachakuykuna pisilla rurayniyoq karqa, pisilla utaq mana imatapas atiparqachu; ichaqa huñunakuypi, Dios llaqtanta huñunapaq makinta churakusqanrayku, cheqaq kayta mast’arinapaq kallpachakuykuna munasqan rurayninta hunt’achinqa. Llapanmi huk sunqulla, ancha munaywan llamk’anapi kanan. Rikurqanimi kunan kay huñunakuy pachapi ñawpaq t’aqanakuyta ejemplokunapaq rimayqa p’enqay kasqanta; imaraykuchus Diosqa kunan ñawpaq chay pachapi rurashqanllata ruwasunman chayqa, Israelqa hayk’aqpas mana huñusqachu kanman. Cheqaq kayqa huk qillqasqa rap’ipi lluqsichisqa kananpas, predicasqa kanan hinallataq, ancha necesariom.” Review and Herald, November 1, 1850.
“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
“74 kaq p'anqapi, Señorqa ‘makinta iskay kutita mast’arirqan llaqtanpa puchuqnin runakunata kutichinampaq’ nispa qhawarisqaqa, Cristota suyaqkuna ukhupi huk kutipas kaq hukllayman churasqa kasqanta, kallpayoq kasqanta hinallataq payqa llaqtanta yapamanta hukllayman churayta qallarisqanta, hatarichiyta qallarisqantapaslla rimarin.” Early Writings, 86.
Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.
Pañi Whiteqa Early Writings nisqapi rimarispa, Review and Heraldmanta pasaje nisqawan tupachispa comentan, chaypi payqa profeta Isaíaspa siminkunata llamk’achispa nirqan: “Señorqa rikuchiwarkanmi paypa makinta iskay kuti mast’arirqan llaqtanpa puchuqninkunata kutichimunanpaq.” Paypa makinta 1850 watapi mast’arirqan. Chay runakunata 1844 watapa octubre killapa 22 p’unchawninpi Lugar Santísimo-man huñurqan chayqa 677 a.C. watamanta 1844 watapa octubre killapa 22 p’unchawkama ch’iqichisqa tukukuyninpi karqan. Cheqaq Judá, cheqaq sumaq allpapi tiyasaq, 2520 watakunata ch’iqichisqa karqanku, Levítico iskay chunka suqtayuqpi nisqa “qanchis kuti”wan hina, 677 a.C. watapi qallarisqa. Chay 2520 watakuna tukukuyninpi, espiritual Israelqa 1844 watapa octubre killapa 22 p’unchawninpi huñusqa karqan, hinaspa chaylla ratopi yapamanta ch’iqichisqa karqan; chay ch’iqichiyqa tukukun Señorqa makinta iskay kutita mast’arimusqanpi. Chay pasaje nisqapi iskay kutita paykunata huñun iskay imakunata hunt’ananpaq: “llaqtanata watananpaq” hinaspa llaqtanta “hatarichinanpaq.”
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
“Chayqa qhepaman kimsa kaq angelta rikurqani. Ñuqawan puriq angelniy rimarqan: ‘Manchaymi simin, manchaymi kamachikuynin. Paymi trigota quraqkunamanta akllananpaq, hinallataq trigota hanaq waqaychana wasimanpaq sellanan utaq watananpaq kaq angelqa.’ Kaykunan llapa yuyayta, llapa atenciónta hap’iq kanan. Yapamantaqa qhawachisqa karqani kay qhipa khuyapayakuq willakuyta chaskisqanchikta creenqanku kaqkunapaq, sapa p’unchay musuq pantayta chaskiq utaq uqllaq kaqkunamanta t’aqasqa kaypa nisqanta. Rikurqani mana wayna, mana machu ima, pantaypi, tutayaypi kaqkunapa tantanakusqanmanpas mana rinqankuchu kanan. Angelqa nirqan: ‘Yuyayqa mana allinpaq ima kaqkunapi manaña unayta tiyachunchu.’” Manuscript Releases, volume 5, 425.
The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!
1850 watapi qallarirqan iskay huñunakuyqa Diospa llaqtanta sellasqanta (watayta) rikch’achirqan, paykuna “hatarichisqa” hina huk unanchaqman hapisqa kaptinku. 1850 wata sut’inchan imaymanatachus Señorqa pachak tawa chunka tawa waranqa runakunata huñun. Profétikapa munasqanrayku, huñusqa kayman ñawpaqta ch’iqichisqa kanankupaqmi karqan. Chayrayku, Apocalipsis 11:11 nisqapi “kimsa p’unchaw kuskan p’unchawwan” nisqa, 1260ta unanchaq, 2520pa kuskan kasqanta, hinaspa 2020 wata julio killapa 18 p’unchawnin qhepaman hamuq ch’iqichikuymanta rikch’akuq, chaymi. Apocalipsis 11:11 nisqanqa pachak tawa chunka tawa waranqa kanankupaq kaqkunapa iskay huñunakuyninta, hinaspa nacionkunaman hatarichisqa unanchaqta rikuchin, Isaías 11:11 nisqapi sut’ichisqa hina!
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Chay p’unchaypiqa kanqa Jesépa saphin, runakunapaq huk unancha hina sayaq; paymanmi mana judío llaqtakuna maskhanqaku; samaynintaq hatun yupaychasqa kanqa.
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
Chay p’unchaypiqa pasakonqa: Señorqa makinwan huk kutita yapamanta mast’arispa llaqtanpa puchuqnin runakunata kutichimunqa, chay qhipasqa kaqkunata, Asiriamanta, Egiptomanta, Patrosmanta, Cushmanta, Elammanta, Sinarmanta, Hamatmanta, hinaspa lamar qochapi islaikunamantapas.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.
Hinanpaq huk unanchata sayarichinqa llaqtakunapaq, Israelpa qarqusqankunata huñunqa, Judápa chinkachisqa masinkunatataq kay pachapa tawa k’uchunkunamanta tantachinqa. Isaías 11:10, 11, 12.
In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.
1850 watapi Señorqa makinmanta iskay kutita mast’arirqan, Habacucpa iskay tablankunapi rikuchisqa Chawpi Tuta Qapariypa willakuyninwan kuska kimsay ángelpa willakuyninta willakusqakunata tantanapaq. 2023 watapi julio killapi hinallataq Señorqa makinmanta iskay kutita mast’arirqan, Habacucpa iskay tablankunapi rikuchisqa Chawpi Tuta Qapariypa willakuyninwan kuska kimsay ángelpa willakuyninta willakusqakunata tantanapaq. Iskaynin, 1850 hinataq 2023 watapi julio killapas, Isaias 11 kaq capitulopa 11 kaq versículonpi nisqan hina, “llaqtanmanta puchuq runankunata” tantasqanta reqsichin. 11 kaq versículoqa 10 kaqwan 12 kaq versículokunapa chawpinpi kashan, iskayninkutaq kay pachaman estandarteta oqarisqanta reqsichinku.
Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.
Kimsa versículomanta sapaqninmi estandarteta riqsichin, ichaqa chawpi versículoqa paykunata “puchuq” nisqawan reqsichin. Chaypi puchuqqa iskay kutita huñusqa kachkan, maymantachus huñusqa kanku chay ayllukunapa yupayninqa pusaqmi. “8” yupayqa mana sapallanchu Noépa arkanpi kaqkunata rikuchin, paykunaqa wañuyta mana rikuspanku machu pachatamanta musuq pachataman pasaqkuna karqanku; aswanpas “8” yupayqa qanchis iglesiamantapuni kaq pusaqñiqin iglesiatawan rikuchin. Apocalipsis 11:11 nisqapi iskay testigokunaqa kawsarichisqa kaqkunam. “8” yupayqa kawsarimuypa unanchanmi, pachak tawa chunka tawa waranqa runakunapa unanchanmi, bautismopa unanchanmi, hinallataq Laodiceamanta Filadelfiaman tikraqkunapa unanchanmi; paykunaqa Isaíaspa estandarten tukunku nacionkunapaq. Señorqa makinmanta iskay kutita mast’arin 1850 watamanta 1865 watakama, hinaspataq 2023 watapa julio killapipas.
In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.
2023 watapi, qanchis kutiqmanta musuq k’anchay karqa, imaynachus 1856 watapipas karqan hina. 1856 watamanta 1863 watakama pachaqa, pachak tawa chunka tawa waranqa runakunaq historianta rikuchin, Señorqa puchuq llaqtanta huk ejército hina hatarichisqanpi.
Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.
Isaías 11:11 nisqaqa allin hinallataqmi Apocalipsis 11:11 nisqawan tupaq, chaymanta Apocalipsis 11:11 nisqapas allin hinallataqmi Daniel 11:11 nisqawan tupaq. Isaíaswan Juanwan ukhupi historiata rikuchkanku, Danieltaq hawapi historiata rikuchkan. Danielpa hawapi siq’in 11:11 nisqaqa Juanpa ukhupi siq’in 11:11 nisqawan kuskan purin, Isaíaspa 11:11 nisqataq rikuchin unanchata chay ukhupi siq’ipaq, paymi Diospa huk ovejankunata waqyan hawapi siq’imanta lluqsimunankupaq. Palmoni kay pasajekunata sumaq q’ipiman watarqan, chaytaqa tukuy imakunata Kamaq sapallanmi ruwayta atin.
We will continue these things in the next article.
Kaykun qelqasqapi kaykunataqa qatiqpaqmi rikusun.
Dialogue with Artificial Information:
Rimanakuy Artificialsimanta Willaywan:
Does the math world find any significance in the number “11”?
¿Encuentra el mundo de las matemáticas algún significado en el número «11»?
Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:
Arí, 11 yupayqa achka cheqaqa matemáticapi sumaq munayniyuq chaymanta ancha chaninniyuq kaqkunata hap’in (mana sapa sapallan primo yupay kasqanraykullachu). Kayqa hatun kaqkunaqa, matemáticokuna hinallataq matemáticata munakuqkunapas sapa kuti reqsichisqanku:
11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.
11qa pichqaq ñawpaq yupaymi, iskay ch’usaqniyuq yupaykunamanta aswan huch’uy ñawpaq yupay, hinallataq chunka yupaypa nisqanpi ñawpaq palíndromo ñawpaq yupaymi. “11”qa aswan huch’uy repunitmi (sapa kuti kikillan hukkunamanta ruwasqa yupay) chaymi ñawpaq yupay. Iskay ch’usaqniyuq ñawpaq yupaykunamanta sapallanmi iskaynin ch’usaqkuna kikillan kanku. 11, 22, 33, 44, hinaspa wakinkuna. Chayqa “11”llawanmi allin ruwakun. “11”qa Mersenne ñawpaq yupaypa exponente nisqanmi. 1/11 = 0.090909… nisqap chunka t’aqaypi miraynin pachaqa iskayllam, ichaqa 1/11qa huk hina reqsisqapas kachkan: ñawpaq yupaykuna 11, 101, 1009, 10007, 100003, hinaspa wakinkuna, riqsiriyku arithmetic progression nisqapi ñawpaq yupaykunamanta rimaykunapi rikurimun. 22 yupayniyuq dihedral huñu (sapa 11-k’uchuyuq regular polígonoq simetríankuna) reqsisqami, imaraykuchus “11”qa aswan huch’uy ñawpaq yupaymi maypichus dihedral huñuqa mana abeliano, chawpiyninnaq, huñu yachaypi ancha allin qhawasqa nisqa nisqayuq kasqanrayku. Teórico física nisqapi (string theory / M-theory), pachaq universunqa sapa kuti 11 pacha-espacio dimensiónkunapi rikch’achisqa suyan, chay t’aqapi llamk’aq físico-hinallataq matemático runakunaqa 11pa rikurimusqanmanta sapa kuti rimanku. “11”qa sapallan palindrómico ñawpaq yupaymi pares ch’usaqniyuq; wakin llapa pares ch’usaqniyuq palindrómico yupaykuna, iskaymanta aswan hatun kaspaqa, 11wan rakisqa kanku, chayrayku compuestos kanku. Kayqa recreacional number theory nisqapi huk teorema nisqam.
Bottom line:
Tukuy nisqapaq:
While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.
Manam “11” mana π, e, icha quri yupaywan kikin hatun reqsisqa kasqanta mana hap’iqtinpas, achka imakunapi huch’uy kaq utaq ñawpaq ejemplon hina kutikutikulla rikurimun (ñawpaq repunit primo, sapallan par-niyuq yupaykuna palíndromopi kaq primo, achka pruebakunapi chaymanta contraejemplokunapi ñawpaq p’unchawkunamanta rikurimuynin, M-teoríapi 11 dimensiones, hinaspa wakinkuna). Chayrayku arí—matemática pachaqa 11-ta huk ancha allin reqsisqa yupay hina qhawarin.
“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.
“Simita qillqayta samachiqmi Simita cheqaq sut’inchaqninqa karqa. Cristoqa yachachikuyninkunata rikuchirqa uyariqkunapa attentionninta qayllachispa naturalezapa sasachaqman mana hina, aswan llamp’u kamachiykunaman, hinaspa sapa punchaw rikkuq hapiqpas reqsisqa imakunaman. Chayhinapin yuyayninkuta pusarqa naturalezamanta espirituman. Askha runakunaqa mana huk ratullapi hap’iyta atirqakuchu rimay tinkuchisqan parabolankunapa nisqanta; ichaqa p’unchawmanta p’unchawkama tupaspanku hatun Yachachiq espiritual cheqaq kaykunata mayqin imakunawan tinkuchisqanwan, wakinninqa reqsirqa Diospa cheqaq kayninpa yachachikuyninkunata pay sonqonkuman churananpaq maskhasqanta, hinaspa chaykunaqa yachaqanku karqa kachamusqan cheqaq kasqanta, hinaspa evangelio-man kutirikurqaku.” Sabbath School Worker, December 1, 1909.
“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.
“Chayhinataqmi pusaq, naturalkaymanta espiritü qhapaq suyuman; Cristopa parábolankunaqa cheqaq kaypa watakuynin cadenapi t’inkikuna kanku, chaymi runata Dioswan, allpataq hanaq pachawan huñun.” Christ’s Object Lessons, 17.