We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”
Qhipa p’unchawkunapi qillqasqa huk qillqanchikta tukurqaniku *Prophets and Kings* nisqamanta huk pasajewan, maypichus Paní White sut’incharqan Danielqa maskhasharqanta “entiendenanpaq imayna t’inkisqa kasqanta qanchis chunka watayuq preso kasqa kayta, Jeremías nisqanrayku willasqa hina, iskay chunka kinsa pachak watakunaman, musquypi uyarisqan hanaq pacha watukuq willaqmanta Diospa santuarionnin limpiakusqanmanta ñawpaqta pasananpaq nisqa kasqankama.”
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.
“Huk rikch’ayninwanmi hamuq p’unchaykunapi pasaqkunamanta aswan achka k’anchay qorqasqa karqa; chay rikch’aynin tukukuyninpin Daniel uyarisqa ‘huk santo rimashaqta, hinaspan huk santo nirqan chay rimashaq cierto santoman: Mayk’aqkama kay rikch’aynin kanqa?’ Daniel 8:13. Churasqa kutichiyqa, ‘Iskay waranqa kimsa pachak p’unchaykama; chaymantataq santuario llimp’ichisqa kanqa’ (verso 14), payta sinchi pantayman hunt’achirqan. Sonqon tukuy kallpawanmi rikch’ayninpa nisqanta maskharqan. Mana atirqanchu yuyayman churanayta imayna t’inkisqa kasqanta Jeremías willakusqan qanchis chunka watayuq preso kaywan, chay iskay waranqa kimsa pachak watakunawan, mayqinkunatam hanaq pacha watukuq rikch’aynipi willarqan Diospa santuarionnin llimp’ichisqa kananpaq manaraq pasaq. Ángel Gabrielmi huk partellata tantiyachirqan; ichaqa profeta, ‘Rikch’ayninqa … achka p’unchaykunapaqmi kanqa,’ nisqankunata uyarispan, svayta chinkachirqan. ‘Ñoqa Danielmi svayta chinkachirqani,’ nispa, ima pasasqanmanta qillqarqan, ‘hinaspan wakin p’unchaykunata onqosqa karqani; chaymanta qhepantataq hatarirqani, reypa llamk’ananta ruwarqani; rikch’ayninraykun admirado karqani, ichaqa manam pipas entiendirqanchu.’ Versos 26, 27.” Profetas y Reyes, 553, 554.
The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.
Miller runakunakaqa manam hayk’aqpas hunt’asqa yuyayman chayarqankuchu paykuna willakusqanku qallariy willakuytaqa sumaqta entiendenankupaq. Chay pacha chayamuptinmi Judá ayllumanta Leónqa munarqa “qanchis tiempokuna”manta aswan achka yachayta qoyta, paykunaqa Laodicea experienciaman tikrarqanku, hinaspataq qanchis watamanta qhipaman “qanchis tiempokuna”manta k’anchayta llapanmantaqa qhespirqanku. Paykunaqa manam hayk’aqpas rikurqankuchu qanchis chunka watakunap y iskay chunka kinsa pachak watakunap hunt’a t’inkiynta, mayqintachus Daniel ancha sonqowan entiendenanta maskharqa. Danielqa Diospa qhipa punchawkuna llaqtan runankunata representan.
The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.
Allpata samayninkunata kusisqa chaskisqanqa ñawpaq Israelman qosqa rimanakuypa huk rakinmi karqan, chaypiqa qanchis wata sapa kutin allpata samachiypa k’anchaynin churasqa karqan. Chay rimanakuyqa qanchis watapa muyuynin qanchis kuti kutichisqa kaqta oqarirqan. Hinallataq oqarirqan imaymana kaqkunapa, hinallataq uywasqa runakunapa cacharichiyta chay qanchis muyu qanchis watayuqkunapa tukuyninpi (tawa chunka isqon watakuna), jubileo sutiyuq raymichakuypi. Judíokunaqa chay rimanakuy kamachiykunaman mana kasukurqankuchu, hinaspa 2 Chronicles nisqan qhelqapi reqsichin Jeremías willakuq rimayta nisqanta, qanchis chunka wata preso kayqa ñawpaq tawa pachak isqon chunka watapa hatun sayk’uy kasqanta. Tawa pachak isqon chunka watakunapi, sichus ñawpaq Israel Leviticus iskay chunka phisqayuqpi churakusqa rimanakuy ukhu kamachiykunata kasukuspa purinman karqan chayqa, llapallanmanta qanchis chunka wata kanman karqan maypichus allpa samasqa karqan. Biblia watanqa kimsa pachak soqta chunka p’unchayniyuqmi, hinaspa kimsa pachak soqta chunka p’unchay qanchisman mirachisqa (“qanchis kuti”) iskay waranqa phisqa pachak iskay chunka p’unchaymi.
The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.
Qanchis chunka watakunaqa mana iskayrayaspa hallpapa samaywan t’inkisqa kashan, chaymi mana iskayrayaspa “qanchis kutikuna”wanpas t’inkisqa kashan. Danielqa maskhasharqan “hamut’ayta t’inkisqanta” “qanchis chunka wata preso kayta,” “iskay waranqa kimsa pachak watakunaman” “Diospa santuarionnin pichasqa kananpaq ñawpaqta.” Chayrayku payqa maskhasharqan “chazón” rikuywan “maréh” rikuywan t’inkisqanta hamut’ayta. Manan atikunachu chay t’inkiyta hamut’ayta, mana reqsispa Levitico iskay chunka phisqayuqpi, iskay chunka soqtayuqpipas hallpapa samayninta, Jeremíaspa rimashqan qanchis chunka wata preso kaywan kuska. Sichus mana creenki “qanchis kutikuna” sut’inqa huk profetiku pacha kasqanta, iskay waranqa phisqa pachak iskay chunka watayuqta, qam kikiykita karunchanki qhepa p’unchaykunapi Danielwan rikuchisqa runakuna kasqaykimanta. Milleritakunaqa creenqanku “qanchis kutikuna”qa huk pacha profecía kasqanta, ichaqa Adventismonqa manaña chayta creenñachu.
Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.
Danielqa, llapa profetakunahin, kay pachapa tukukuyninpi Diospa llaqtanta rikuchin; chaymantapas, Hermana Whitepa rimayninkuna, paypa munayninmanta hamut’ayta qanchis chunka watakunapa (“qanchis pacha”) iskay waranqa kinsa pachak watakunawan t’inkisqanta, qhipa p’unchaykunapi Diospa llaqtan hap’iyta kanan munayninta rikuchin. Ñawpaq qillqasqakunapi nisqa hina, 1843 chhullapi hinaspa 1850 chhullapipas mana ima cheqaqkuna kanchu mana chiqanmanta (kutin-kutin) Hermana Whitepa qillqasqankunapi kallpachasqa kasqaqa.
Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.
Millerpa quri rumiyninkuna qhepa p’unchaykunapa Ch’isi waqyaypi chunka kuti aswan llipllinqaku, chayta ruwaspaqa, chay quri rumiyninkuna Adventismopa ñusta sipaskunapa qhepa pruebanta rikuchinku. Chay quri rumiyninkunaqa Habacucpa tablankunapi rikuchisqa cimientopi cheqaqkuna kanku, hinallataq Millerpa wasin ukupi chawpipi kaq mesa patapi churakusqa cajonpi kaq quri rumiyninkunapas. Cimientopi pruebaqa qhepa prueba kachkan, ichaqa chay hinallataq Profecíapa Espiritunpa autoridadninpas. Millerpa musquyninpi quri rumi hina tupachisqa cimientopi cheqaqkunata mana chaskiyqa, chay pachallapi Profecíapa Espirituntapas mana chaskiymi.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.
“Supaypa qhipa llullakuyninqa kanqa Diospa Espiritunpa willakuyninta mana imapaqpas valeqta ruwananpaqmi. ‘Maypi mana rikuykuna kaptinqa, runakunaqa chinkanku’ (Proverbios 29:18). Supayqa yachaysapa hina llank’anqa, imaymana ñankunawan hinaspa imaymana yanapakuqkunawan, Diospa puchuq llaqtanpa cheqaq willakuypi hap’ipakuyninta kuyuchinankupaq. Llulla rikuykunata apamunqa pantachinankupaq, llullata cheqaqwan chaqrunqa; chayhinaqa runakuna millayman tukuspa, llapa ima “rikuykuna” sutiyuqta huk fanaticismopa laya kasqanta hina qawanqaku. Ichaqa cheqaq sonqoyuq runakunaqa llullata cheqaqwan tupachispanku, paykunapuramanta sapanchayta atinqaku.” Selected Messages, tomo 2, 78.
We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.
Kunanqa rimashanchik yachaypa yapakuyninmanta, mayqanmi Milleritakunapa historiapi karqa 1798 watamanta 1844 watakama; ichaqa reqsichkanchikmi, chay Milleritakuna profetapa rurasqankunapi chiqap kasqankuraykupas, hatarichisqa kasqanku historiayuq pisi sayayninwan hark’asqa karqanku. Kunanqa qhepa p’unchaykunapi kashanchik, hinaspa Adventismoq qhepa mirayninpi (tawa kaqpi). Kay pacha tiempopi Adventismoqa sinchi yachachiywan hunt’asqa kashan ñawpa yachachikuykunawan hinaspa ruway kustumrekunawan (llulla quri rumikunawan), chayraykuña mana reqsinnachu ima kasqanta sayachiq chiqaq-kunata. Chay chiqaq-kunata mana reqsisqan Adventismota hark’an chaykunapa ancha allinchasqa chaninchasqanta entiendenanmanta, hinaspa mana imapaqñam tukuchin kutikutikusqa kamachikuykunata chay chiqaq-kunata waqaychanapaq hinaspa kallpachinapaq.
Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.
Manaraq ñawpaqman riqsichisunchik Gabrielpa sut’inchasqanman Ulai mayu rikuyta, hukkunata allin chaskiykuqman tupaq aswan chaymanta rimarisunchik, qallariy cheqaqkuna wan Profecía Espíritupa kamachikuyninwan tinkisqakunamanta. Kunan p’unchaw teólogokuna ninku kay qatiq pasajepa reqsichisqanta: Bibliapi aswan hatun unay pacha profecía iskay waranqa kimsa pachak watakunam kasqanta.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.
Discipulokunaq “reinospa evangeliota” Cristo hamuyninpa ñawpaq kaqtin willakusqanku experiencianqa, paypa iskay kutin hamuynin willaqkunapa experiencianwan tupaqninmi karqa. Hinallataq discipulokuna rirqanku willakuspa: “Pacha hunt’asqañam, Diospa reinonqa qayllañam kachkan”, chayhinallataq Millerwan paypa yanapaqmasinkuna willakurqanku Bibliapi rikuchisqa aswan hatun, qhepa profetico pachaqa tukukuqña kasqanta, juiciotaq qayllañam kasqanta, wiñay reinosqa yaykuchisqa kananpaqña kasqanta. Discipulokunapa pacha nisqamanta willakuyninqa Daniel 9 nisqapi qanchis chunka semanakunamanta karqa. Millerwan paypa yanapaqmasinkunaman qosqa willakuyninqa Daniel 8:14 nisqapi iskay waranqa kimsa pachak p’unchaykunapa tukukuyninta willarqa, chaymantaq qanchis chunka semanakuna huknin partenmi kanku. Sapaqninpa willakuyninpas chay sapa hatun profetico pachapa huk sapa parte hunt’akusqanmanmi sayarqa.
“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.
“Ñawpaq discípulokunahinam, William Millerpas paywan kuska kaqkunapas mana kikinkupaqtaqchu hunt’api hamuq willakuyta allinta unancharkanku. Iglesia ukhupi unaymanta sayasqa pantaykunaqa hark’arqanku, chaymi mana atirqankuchu profecíapi huk ancha importaq puntota chiqap sut’inchayman chayayta. Chayrayku, Diospa paykunaman qowasqan willakuyta pacha runakunaman qonankupaq willaspaqa, ichaqa ima ninan kasqanta mana allinta hamut’asqankurayku llakiywan pantasqa qhiparqanku.” The Great Controversy, 351.
The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.
Kay pasajepi nin: “Millerwan paypa kuska yanapaqninkunawanqa Bibliapi rikuchisqa aswan hatun chaymanta qhipa willakuq pacha huntaq tukukuytaña kasqanta willarqanku,” nispa, teologokunataq ninku aswan hatun chaymanta qhipa willakuq pacha iskay waranqa kimsa pachak watakunam kasqanta. Astawantaq ninku kaymi Hermana White chay pasajepi reqsichisqanta, paykuna nisqankuman hina, payqa chiqapmi iskay waranqa kimsa pachak watakuna pachatam rimapayashan. Paykunaqa qanchis chunka watakunapawan iskay waranqa kimsa pachak watakuna pachawan ima tupanakuynintapas mana rikunku. Daniel unanchayta maskhasqan k’anchaytapas mana rikunku.
Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.
Ellen Whiteqa Milleritam karqan, hinaspan yacharqanmi 1843 watapi ñawpaq chartapi churakusqa willakuykunata, hinallataq 1850 watapi F. D. Nichols pa rurasqan ñawpaq chartapi churakusqa willakuykunatapas. 1850 watapi Nichols pa rurasqan chartaqa, Nicholspa wasinpi allichasqa karqan chay pachallapi James hinaspa Ellen Whiteqa Nicholswan kuska tiyarqanku. Bibliapi aswan hatun unay profetiko pacha, iskaynin chartakunapipas rikuchisqa kaq, mana iskay waranqa kimsa pachak watakunachu, aswanqa Levítico iskay chunka suqtayuqpi kaq “qanchis kuti” nisqami.
To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”
Nispaqa pasajeta, iskay chunka kimsayuq pachak watakunata aswan hatun hinaspa qipa profetapa pacha kasqanta Diospa samayninwan reqsichisqa kasqanta sut’inchayqa, Sister White-pa qillqasqankuna kikinkuta contradicikunanpaqmi. Sichus paya cree-rqa teologokuna kay pasajemanta nisqankuta, chayqa ima ninmi paya “qanchis kuti”ta sayachiq qillqachisqa tablukunata allinyachiptin?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Rikurqaniña 1843 wataq siñalninqa Señorpa makinwan pusasqa kasqanta, hinaspa mana tikrasqa kananpaq kasqanta; yupaykunapas Pay munasqan hina kasqankuta; makinpasaq chaypi kasharqa, wakin yupaykunapi pantayta pakaspa, pipas mana rikunanpaq, makin horqosqa kanan kama.” Early Writings, 74.
Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”
Kawkunaqa ruranankupaq munanku kikinkupa yachay sapan kawsayninkuta hinallataq willakuy mana cheqan fábulasninkutapas sinchiykachayta, nispa rimanankumanmi 1843 watapa cuadro nisqapi Señorqa makinwanmi “qanchis kutikama” nisqa pantayta pakarqapas, chaymanta qhepa p’unchawkunapi makinta hurquspaña. Chay yuyaypa sasa kayninqa kaymi: Hermana White sut’incharqan ima p’unchawpi Señorqa makinta yupaykunamanta hurqurqan chayta; Paypa makinqa hurqusqa karqan manaraq 22 octubre 1844 chayamuchkaptin, ñawpaq llakikuy hatun musphay qhepantaña. Chay ruwaymanta qelqasqa testimoniopi, payqa rikuchin mayqan pantasqa allinchakusqa kasqanta, chaymanta sut’imi rikurin chay pantayqa mana “qanchis kutikama” nisqachu kasqanta.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Chay hina allin simipi sayaq, llakiskak runakunaqa, imaraykuchus Señorninku mana hamusqanta mana entiendespa, mana tutayaypi saqisqa karqankuchu. Yapamanta Bibliankuman pusasqa karqanku, profetapa pachasninkuta mask’anankupaq. Señormanta maquinqa yupaykunamanta hurqusqam karqa, pantasqapas sut’inchasqa karqa. Qhawarirqankun profetapa pachasnin 1844 watakama chayasqanta, hinallataq kikin pruebakuna, profetapa pachasnin 1843 watapi tukukuq kasqanta rikuchinankupaq paykuna haywasqankuqa, 1844 watapi tukunanpaq kasqantapas pruebarqan.” Early Writings, 237.
When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.
Apunchikpaq makin “yupaychasqa rikch’ayninkunamanta qichusqa karqa, pantasqapas sut’inchasqa karqa” chayqa, hinaspan reqsisqanku “kikin qhawariykunata paykuna qawarichirqanku profetapa pacha-kutikuyninkuna 1843 watapi tukukuq kasqanta rikuchinankupaq, chay kikillantaq sut’ita rikuchisqa 1844 watapi tukukunankuta.” Profetapa pacha-kutikuyninkuna ñawpaqta 1843 watapi tukukuq hina yuyasqa karqanku, 1843 watapa siq’ichasqanpi rikuchisqa kanku; chay siq’ichasqaqa kinsa pachak Millerita willakuqkuna sapa hukninkunaq llamk’asqanmi karqa. Chay siq’ichasqanpi rikuchisqa profetapa pacha-kutikuyninkuna 1843 watapi tukukuqkuna karqanku: Daniel qhelqa pusaq kaq kapitulumanta, chunka tawa kaq versiculopi nisqa iskay waranqa kinsa pachak wata; Levítico iskay chunka suqta kaqmantapacha iskay waranqa pichqa pachak iskay chunka wata; chaymanta Daniel chunka iskayniyuqmantapacha waranqa kinsa pachak kimsa chunka pichqa wata. Ñawpaq llakikuymanta qhipaman Apunchik paypa makinta pantasqamanta qichurqa, hinaspan Milleritakuna reqsirqanku chay kikillan qhawariykuna 1843 watapi profetapa pacha-kutikuyninkuna tukukuyninta sut’ichiq, cheqaqtapuni chay pacha-kutikuyninkuna 1844 watapi tukusqanta rikuchisqanta.
The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”
1850 watapiqa 1850 watapi rurakusqa karqan, hinaspataq 1851 watapa qhapaq raymi killa qallariyninpi rantikuyman churakusqa karqan. Ellen Whiteqa qillqarqanmi chay watapiqapas Habacucpa nisqan hunt’akuynin kasqanta, imaynan 1843 watapiqamantapas qillqasqan hina. Chay watapiqapas rikuchirqanmi aswan unay profecía pacha kasqanta, Levítico iskay chunka suqtayuqpa “qanchis kuti” nisqan hina.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Rikurqanmi Diosqa wawqi Nichols-pa llimp’isqa tabla willakuyninpi kasqanta. Rikurqanmi kay tablamanta huk profecía Bibliapi kasqanta, chaymanta kay tabla Diospa llaqtanpaq wakichisqa kaptinqa, imaynachus hukpaq allin kan, chayhinallataq hukpaqpas; hinaspa sapaq huk runa mast’ariynin aswan hatunpi musuq tabla llimp’ichisqa nisqanta munaptinqa, llapanku chaytaqa chay hina muchuykunku.” Manuscript Releases, volumen 13, 359.
To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.
Nispaaytaqmi, Hermana Whitepa willakusqanman hina, Milleritakunaqa “Bibliapi qhawarichisqa aswan unay kaq, qhipa profetico pacha hunt’asqaña kayman chayamunanpaq willakusqankuta” nisqanta chiqaqmi, imaraykuchus chaytaqa ruwarusqankum. Ichaqa “aswan unay” “profetico pacha” nisqaqa iskay chunka kimsa pachak watakuna kasqanta nispaqa, Hermana Whitepa testimoniunta kikinpa contranman, hinallataq historiapa qillqasqanpa contranman tikran. Chay fábulata creeq runaqa llullakuyta creen; qhipa p’unchaykunapitaq llullakuyta creenayta akllaqkunaqa chayta ruwanku, imaraykuchus manam cheqaq kayta munakunkuchu.
Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.
Jesúsqa mana ima milagrosowanwanpis kikinta hark’arqanchu huk laya divina anestesiawan, cruzpi ñak’ariyninta pasananpaq. Jesúsqa ñak’arirqan divina ñak’ariywan, llaqtanpaq rurasqankunamanta mayqinmanpas mana atipanakuyta atipananmanta aswan karupi. Ichaqa runakunaqa paypa rikch’ayninmanhina rurasqa karqanku, chaymantataq inspiracionqa reqsichin runakunaqa atipanankupaq pay hina atiparqanman hina. Imataq Cristo-man atipachirqan cruzpi ñak’ariyta muchuyta? Chayqa huk kayninmi karqan, paypa kapusqan, chaytaq runakunapas kapunku.
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.
Jesusta qhawarispa, paymi ñuqanchikpa iñiyninchikpa qallariqninpas hunt’aqninpas; payqa ñawpaqninman churakusqa kusikuyninrayku chakatarusqata muchurqa, p’enqayta mana yupaychaspa, hinaspan Diospa tiyananpa paña ladonpi tiyaykukusqa. Hebreos 12:1.
Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.
Jesúsqa cruzpa ñak'ariyninkunata muchurqan, ñawpaqenpi churakusqa huk chaskisqan munayniyuq kayrayku; hinaspataq paypa rikch'ayninman hina ruwasqa kasqanchikrayku, chay hina chaskisqa munaykunawan kuyuchisqa kaykuna kanchik. Chayqa diseñonsanchikpa hukninmi. Sichus pushasqa karqanchik adventismopa cimientonkunata entiendenapaq mana ancha importanqachu nispa iñinapaq, chay kikinta ruwanapaq manam ima kallpachakuytaqa kanqachu. Espíritu Santopa hatarichisqan sapallan divino kallpachakuy, chay Laodicea hina kasqanchikta atipanakunapaqqa, cheqaq kayta munakuyllam. Cheqaq kayta munakuymi pruebaykuchisqa kanqa, llank'aylla costumbrekuna hinaspa tradiciones, ñiqi uyariqninchikta allinyachinapaq rurasqa kaqkunapaq rikuchikuyninwan. Sichus Laodicea hina allin kayninchikpi, cheqaq kayta kikillanchikpaq entiendenapaq mana munayniyuq kanchik chayqa, chinkasqa kanchik. Kaypiqa adventismo kunan p'unchaypi sayashan.
Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.
Danielqa Diospa llaqtan runakunapa qhipa p’unchaykunapi kasqanmanta huk ejemplonmi, paykunaqa willakuq simiwan maskhaspa yachayta munanku qanchis chunka watayuq prisionwan iskay waranqa kinsa pachak watayuq willakuypa chawpin tinkuyninta. Iskay waranqa kinsa pachak watayuq willakuyta aswan hatun chaymanta qhipa willakuq pacha hina reqsichiyqa Adventismopa t’iqsi cheqaqkayninkunata ñiqichiymi, chayllataq Profecía Espíritupa kamachiyninta ñiqichiy. Millerita runakuna aswan hatun chaymanta qhipa willakuq pachata willarqanku chayqa iskay waranqa kinsa pachak wata kasqanta nispa rimayqa historiapa qillqasqa willakuyninta ñiqichiymi.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Manam imatapas manchakunapaq mana imapas manchakuyta charinchikchu, Señorqa ñawpaq p’unchayninchikkunapi imayna pusawaranchikta, hinaspa ñawpaq historiayninchikpi yachachisqanta qonqapunanchikmantaqa.” Life Sketches, 196.
Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.
Gabriel hamurqan Danielman yachananta qorananpaq iskaynin “mareh” nisqa, “chazon” nisqa rikuykunamanta, hinaspa Danielta yachachirqan umallapi t’aqananpaq iskaynin rikuykunata, chaywanpas sut’itaq profetiku t’inkisqan kashaqtin. Chay rikuyqa Biblian profecian nisqan qanchis ñiqin, pusaq ñiqin kapitulukuna ukhupi kashaq qhapaq suyu-kunatan apamurqan, chaykunaqa iskay ñiqin kapitulupi kaq kikinkuna suyukunap yapasqa, hatuncharisqa kutichisqan karqan. Willakuyqa hanaq pacha rimayta ima apamurqan, mayqinmi huk rikuyta rikuchirqan Diospa templonpa, llaqtanpawan saruchisqa kasqanta sut’ichaspa, hukñataq rikuchirqan llaqtatawan templota kutichiy llamk’aymanta.
As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”
Hinaptinmi Gabriel qhawarisqanta riqsichiptin, chayqa qhipamanmi Milleritakuna willakusqankup sunqunin tukurqa, iskaynin rikuykunap chawpinpi huk tinkuy karqa; chaytaq reparananku kachkan interpretacionmanta yuyaypi t’aqayta ruranankupaq kamachisqa kaqkuna. Chay t’aqanakunamanta hukninqa iskay simikunawanmi rikuchisqa kachkan, mayqen simikunapas “determined” nisqamanmi tukuyta tikrasqa kanku.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.
Qanchis chunka semanakunaqa llaqtaykimanpas, churasqa llaqtaykimanpas kamasqan kachkan: huch’ata tukuchinapaq, huchakunata tukuchinapaq, mana allin rurasqakunamanta allinyachiyta ruwanapaq, wiñaypaq chiqap kausayta apamunapaq, musquy rikuchisqakunatawan willakuq simikunata sellanapaq, hinallataq Ancha Ch’uya kaqta hawinapaq. Chayrayku yachay hinaspa unanchay: Jerusalén llaqtata kutichinapaq hinaspa hatarichinapaq kamachiy lluqsisqanmantapacha Mesías Kamachiqkama qanchis semanakuna kanqa, hinaspa soqta chunka iskayniyuq semanakunapas. Ñanpas wakmanta hatarichisqa kanqa, perqapas, sasachakuy p’unchaykunapipas. Chay soqta chunka iskayniyuq semanakunamanta qhipamanmi Mesías wañuchisqa kanqa, ichaqa manam payraykuchu. Hinaspataq hamuq kamachiqpa runankuna llaqtatawan ch’uya wasi-ta thuñichinqaku; tukukuyninpas unu lloqsimuy hinam kanqa, hinaspa maqanakuy tukukuykama ch’usaqyachisqakuna kamasqa kachkan. Paymi achka runakunawan rimanakuyta huk semanapaq kallpachinqa; hinaspa semanapa chawpinpim sacrificiota hinaspa ofrendata sayachinqa. Millay millay ruwaykuna mast’arikuyninraykutaq ch’usaqyachisqata ruwanga, tukukuyninkama, hinaspa kamasqa kaqpas chay ch’usaqyachisqa patamanraq warqosqa kanqa. Daniel 9:24–27.
Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.
Qanchis chunka semanakuna (tawa pachak isqun chunka wata) llaqtaman chaymanta santo llaqtamanpas churakusqa kachkan. “Determined” nisqaman tikrasqa simiqa “kuchusqa” ninmi, chay simitaq judiokunapaq Jerusalén llaqtapaqpas huk pacha utaq pruebanapaq tiempo kasqanta reqsichin. Chaypas karqan chay hatun huchallikuypa pacha, mayqenchus Jerusalén llaqtapa thuñichisqanta, chaymanta qanchis chunka watapa prisionman apasqa kasqanta apamurqan. Chay tawa pachak isqun chunka watakunaqa chay hina “churakusqa” karqan, kimsañiqin kamachiymanta qallarispa. Ñawpaq tawa pachak isqun chunka watakuna hatun huchallikuypi kasqanrayku Nabucodonosorpa kimsantin maqanakuykunata, Jerusalén llaqtapa tukuypi thuñichisqa kayninta, chaymanta cheqaq Israelpa llaqtan runakunapa mast’arikusqa kayninta, qanchis chunka watapa prisionpi cheqaq Babiloniapi kasqanta apamurqan.
The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.
Ñawpaq kamachikuyqa prisionmanta lluqsiyta tukuchirqan, hinaspataq Jerusalén llaqtata wakmanta hatarichiy llamk’ayta qallariqta señalarqan. Kimsa kaq kamachikuyqa ishkay waranqa kimsa pachak watakunapa qallariyninta señalarqan. Ñawpaq angelpa chayamuninqa espíritu Israelpa prisionninpa tukukuyninta señalarqan espíritu Babiloniapi chunka ishkay pachak soqta chunka watakunapaq, hinaspataq tawa chunka soqtayuq watakunamanta huk pacha qallariynintapas señalarqan, chay pachapi Cristoqa Milleritakunata llamk’achispa prisionmanta lluqsimurqan hinaspa huk espíritu templota sayarichirqan.
The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.
Siminkunata iskay kuti “kamachisqa” nispa tikrasqa, iskay chunka suqta kinsa chunka qanchisniyuq versikulokunapi, “charats” nisqam, chayqa “k’iriyniyoqyachiy” nisqanta hinallataq “huk kamachiy” nisqantapas niykan. Proféticopi “kamachisqa” karqa papadoqa wañuchiq “k’irinata” chaskinanpaq, ñawpaq phiñakuypa tukukuyninpi. Kayllataqmi Danielqa chunka hukniyuq kapitulu, kinsa chunka suqtayuq versikulopi llamk’achin.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Hinaspaqa munayninman hina ruranga; paymi huch’uychasqa hina hatuncharikuspa, llapa dioskunamanta aswan wichayman hoqarikunga, dioskunapa Diosninpa contranpi musphaykuna rimaykunata rimanga, phiñakuy hunt’akukama allinllata purinqa; imaraykuchus chay kamasqa kaqqa ruwasqa kanqa. Daniel 11:36.
In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”
Kimsa chunka suqtayuq versículopi, “rey” nisqaqa papadomiu. Papadomiuqa allinta wiñayta ruwanman karqa 1798 watakama, chaypi wañuchiq ch’akiynta chaskisqan kama. Chaymantaqa ñawpaq “phiñakuy”qa “hunt’asqa” kanan karqa, chay “phiñakuy”qa “kamasqa” (decretasqa) kasqanrayku “ruwasqa” kananpaq. Israelpa hanaq ayllun contran ñawpaq phiñakuypa tukukuyninpi, chayqa 723 a.C. watapi qallarispa 1798 watapi tukukurqa, papadomiuqa “wañuchiq ch’akiyta” chaskirqa. “Determined” simiqa “ch’aki” ninmi.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Hinaspan huk uman-kunanta wañuykama hina chayaspas qhirisqa hina rikurqani; ichaqa wañuchiq qhirin allinyasqa karqa; hinaptinmi llapa kay pachapi kaqkuna chay bestia qhepantata admirakurqanku. Apocalipsis 13:3.
The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.
Miller runakunaq proféticota yuyaychayninqa iskay ch’usaqchay atiykunamanta saphichasqa karqan: ñawpaqta paganismomanta, chaymanta papalismomanta. Paykuna allinta entienderqanku chay iskaynin atiykuna santuarioyta, hinallataq hostta saruchinankupaq kasqanta, imaynachus Daniel pusaqniyuq qapqapi chunka kimsayuq versículopi “chazon” sutiyuq rikuypi rikuchisqa kasqanman hina.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Chaymantam uyarirqani huk santu rimashaqta, hinallataq huk santu nirqan chay rimashaq cierta santuman: “¿Hayk’aqkamataq kanan kay rikuy sapa p’unchay sacrificiomanta, ch’usaqyachiq huchallikusqamanta, chay santuario-tawan ejercito-tawan sarusqa kananpaq?” Daniel 8:13.
The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.
Papal ch’usaqyachiq atiyninqa santuariota hinaspa huestanta saruchinampaq karqa waranqa iskay pachak suqta chunka watakunata.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ichaqa wasitaqkuna templo-manta hawapi kaqtaqa saqey, amataq tupuychu; chayqa gentilkunaman qosqa kashan: hinaspa llaqtapuni santosqa paykunaq chakiwan sarusqa kanqa tawa chunka iskayniyuq killakuna. Hinaspa ishkay testigoykunaman atiyta qosaq, paykunataq willakuyta ruwankaq waranqa iskay pachak soqta chunka p’unchaykuna, llakikuy pachawan p’achallisqa. Apocalipsis 11:2, 3.
At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.
1798 watapi rabyaypi, ñawpaq phiñakuy tukukuyninpi, profecía nisqanmi papadota “heriy” nispa churayta kamachirqan. Daniel qanchis isqunpi, chay kamachikuyqa qhipa iskay versículokunapi rikuchisqa kachkan, hinaspataq chay versículokunapi iskay kutita “kamachisqa” nispa tikrasqa simiqa “chazon” rikuywan tantisqa kachkan; ichaqa iskay chunka tawa versículopi “kamachisqa” nispa tikrasqa simiqa huk hebreo simim, hinaspataq “mareh” rikuywan tantisqa kachkan. Danielqa, qhipa p’unchaykunapi Diospa llaqtanta sut’inchaspa, chay iskay rikuykunapa tinkuyninta unanchayta maskhasharqan; chay rikuykunatataq Gabriel payman yuyaypi t’aqayta nisqa karqan.
We will continue this subject in the next article.
Kay yachaymanta qatiq qillqapi rimasunraq.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Diosqa manam musuq willakuyta qusunchu. Ñuqanchikqa willakunanchikmi chay willakuyta, mayqinchus 1843 watapi hinallataq 1844 watapi huk iglesiakunamanta lluqsimusqanchikta.” Review and Herald, 19 de enero de 1905.