The Millerite movement was represented in Isaiah chapter seven by a sixty-five year prophecy, that began in 742 BC. Those sixty-five years that took place in the history of Isaiah represent the sixty-five years from 1798 until 1863. Alpha and Omega will always portray the end, with the beginning. The sixty-five year prophecy identifies the curse of seven times against the northern and the southern kingdoms of Israel. The first seven times against the northern kingdom began in 723 BC, nineteen years after Isaiah presented the prediction to king Ahaz. The last seven times against the southern kingdom, began at the end of the sixty-five years in 677 BC.
Millerta kuyuyqa Isaias qanchis kaq kapitulumpi sut’inchasqa karqa soqta chunka pichqa watayuq huk willakuywan, chaymi qallarikurqa 742 BC watapi. Chay soqta chunka pichqa wata, Isaiaspa historiampi pasaq, rikuchin 1798 watamanta 1863 watakama soqta chunka pichqa watata. Alfa hinallataq Omegaqa sapa kuti tukukuyninta qallariyninwan kuska rikuchinqa. Chay soqta chunka pichqa watayuq willakuymi reqsichin qanchis kuti ñak’ariy ñakayta Israelpa hanaq reino nacionnintaq uray reino nacionnintaqpaq. Ñawpaq kaq qanchis kutikama ñak’ariyqa hanaq reino contra qallarikurqa 723 BC watapi, Isaiaspa rey Acazman willasqanmantaraq chunka isqunniyuq wata qhipaman. Qhipa kaq qanchis kutikama ñak’ariyqa uray reino contra qallarikurqa chay soqta chunka pichqa watakuna tukukuyninpi 677 BC watapi.
The first curse of seven times against Ephraim ended in 1798, which was the time of the end when the vision of the Ulai River of chapters eight and nine of Daniel was unsealed. It prophetically marked both the arrival of the first angel’s message and the prophetic beginning of the Millerite movement. The last curse of seven times against Judah ended in 1844, which was the arrival of the third angel’s message. Nineteen years later in 1863, the sixty-five years represented in the beginning of the prediction marked the end of the Millerite movement, and the beginning of the Laodicean Seventh-day Adventist church. Seven years prior to 1863, in 1856, James White began to identify that the Millerite movement had ceased to be the church of Philadelphia and had become the church of Laodicea. His grandson, when writing Ellen White’s biography, writes about the history of 1856, and the Laodicean message.
Efraínpa contran qanchis kuti ñawpaq ñak’ariyqa 1798 watapin tukukurqa; chaymi tukukuy pacha karqa, maypachachus Danielpa pusaqniyuq, isqunniyuq kapitukunapi Ulai mayumanta rikuy kichasqa karqa. Chayqa proféticamente iskaynintam señalasqa: ñawpaq angelpa willakuynin hamusqanta, hinallataq Millerita kuyuriypa profético qallariyninta. Judápa contran qanchis kuti qhepa ñak’ariyqa 1844 watapin tukukurqa; chaymi kinsa kaq angelpa willakuynin hamuynin karqa. Chunka isqun watakuna qhepaman, 1863 watapi, qallariypi rimarisqa soqta chunka pichqa watakunaqa Millerita kuyuriypa tukukuyninta, hinallataq Laodicea nishqa Qanchis Punchaw Adventista iglesiapa qallariyninta señalarqa. 1863 watamanta qanchis wata ñawpaqta, 1856 watapi, James White qallariqqa reqsispa sut’incharqa Millerita kuyuriypaña manaña Filadelfia iglesiaq kasqanta, aswanpas Laodicea iglesiaq tukusqanta. Willkan churinqa, Ellen Whitepa biografíanta qillqashaspan, 1856 watapa historianta, hinallataq Laodicea willakuymanta qillqan.
“The Laodicean Message
“Laodiceaman Qellqa”
“The Sabbathkeeping Adventists had taken the position that the messages to the seven churches in Revelation 2 and 3 pictured the experience of the Christian church down through the centuries. It was their conclusion that the message to the Laodicean church applied to those they now termed nominal Adventists, those who had not accepted the seventh-day Sabbath. In a short editorial in the Review of October 9, James White raised some thought provoking questions that he introduced by stating:
“Punchaw p’unchayta waqaychaspa Adventistakuna kay yuyaypi karqanku, Apocalipsis 2 nisqapiwan 3 nisqapiwan qanchis iglesiakunaman willakuykunaqa, watakuna p’unchawkunata qhawarispalla cristianokuna iglesiapa experiencianmanta rikuchisqanta. Paykunapa tukuychayninqa karqan, Laodicea iglesiaman willakuq mensajetaqa kunan sutichasqanku nominal Adventistakunaman chaymanta riman, chaykunamanmi, pusaq kaq punchaw Samana qhispiyta mana chaskiqkunaman. Review nisqapi octubre killapa 9 punchawninpi huk uchuy editorialisqapi, James Whiteqa wakin yuyayta kuyuchiq tapuykunata oqarirqan, kayta ñawpaqta nispa qallarispan:”
“The inquiry is beginning to come up afresh, ‘Watchman, What of the night?’ At present there is space for only a few questions, asked to call attention to the subject to which they relate. A full answer, we trust, will soon be given.—Review and Herald, Oct. 9, 1856.
Tapuyqa musuqmanta qallariykan lloqsimuyta: “Rikch’akuq, ¿imataq tutaqmanta?” Kunanqa aslla tapukuykunallapaqmi kan p’unchay, chaykunaqa rurasqa kanku chay yachayman yuyayta churachinapaq maymanchus paykuna t’inkikunku. Hunt’asqa kutichiytaqa, suyakuyku, utqayllam qusqa kanqa.—Review and Herald, Oct. 9, 1856.
“Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.
“Chunka chunka huk tapukuykunamanta, soqta kaqmi Laodicea llaqtapi kaqkunaman chiqaqta qhawarirqa.”
“6. Does not the state of the Laodiceans (lukewarm, and neither cold nor hot) fitly illustrate the condition of the body of those who profess the third angel’s message?—Ibid.
“6. ¿Manachu Laodiceapi kaqkunaq kasqankupas (q’umiriyasqa, mana chiriñachu nitaq ruphayñachu) allintachu rikuchin kinsa kaq angelpa willakuyninta sut’inchakuqkunapa tantanakusqan imayna kasqanta?—Ibid.”
“The last question lays the matter open:
“Qhipa tapuyqa kay asunto-ta sut’ita kicharin:
“11. If this be our condition as a people, have we any real grounds to hope for the favor of God unless we heed the ‘counsel’ of the True Witness? I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. Revelation 3:18–21.—Ibid.
“11. Sichus kayninchik hina llaqtata, ¿imaynatataq cheqaqta suyaykuyman Diospa kuyakuyninta mana kasukuspanchik ‘Consejota’ Cheqaq Testigomanta? Qanman yuyaychani noqamanta rantinaykipaq qori ninapi mallisqa, qhapaq kayman; hinaspa yuraq p’achata, p’achakusqa kanaykipaq, ama q’ala kayniykipaq p’enqay rikurinanpaq; hinaspa ñawiykikunata llamp’uy hampiwan hawiy, rikunaykipaq. Llapa munasqaykunataqa rimaywan chiqninichik, hinaspa allinyachinichik: chayrayku kallpachakuy, hinaspa wanakuspa kutirikuy. Qhawariy, punkupa qayllanpi sayashani hinaspa takakushani: pipas rimayniyta uyarispa punkuta kicharispaqa, payman yaykusqay, paywan mikhusqay, paypas noqawan. Atipaqmanqa qospaqmi noqawan tiyayta tronuypi, imaynan noqapas atiparqani hinaspa Taytaypa tronuypi paywan tiyaykuni hina. Apocalipsis 3:18–21.—Ibid.”
“It is clear that the truth of the matter was just dawning on the mind of James White. The next issue of the Review carried a seven-column presentation of the seven churches, under that title. In his opening remarks he declared:
“Sut’inmi kashanmi, imaynamantaqa James Whitepa yuyayninmanraqmi chiqaq kayqa rikuriyta qallariykarqan. Review nisqapa hamuq lloqsimuyninmi qanchis iglesiakunamanta qanchis columnakunapi riqsichiyta apamurqan, chay sutiyoq. Qallariynin rimariyninkunapiqa kayshinam willakurqan:
“We must agree with some modern expositors that these seven churches should be understood as representing seven conditions of the Christian church, in seven periods of time, covering the ground of the entire Christian age.—Ibid., Oct. 16, 1856.
“Wakin qhipa p’unchaykunapi qillqaq yachachiqkunawan acuerdota rurananchik tiyan, kay qanchis iglesiakunaqa yuyasqa kananpaqmi qanchis kasqakuna cristiano iglesiapi, qanchis pachakunapi, llapan cristiano pacha tukuyta chariq.—Ibid., Oct. 16, 1856.
“He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:
“Chaymantaqa qhawaykacharqan profecíata, sapanka iglesiata sapankaqta rimanakuspa. Qanchis kaqman chayaspa, Laodicea iglesiaman, kayhinata willarqan:
“How humbling to us as a people is the sad description of this church. And is not this dreadful description a most perfect picture of our present condition? It is; and it will be of no use to try to evade the force of this searching testimony to the Laodicean church. The Lord help us to receive it, and to profit by it.—Ibid.
“Ancha p’inqachikuqmi kashan ñuqanchik llaqtapaq kay iglesiaq llakiywan hunt’asqa sut’inchasqan. Manachu kay manchaylla sut’inchasqa nisqa, kunan p’unchawpi kasqanchikpa huk aswan hunt’a rikch’aynin? Arí, chayhinam; hinaspa mana imapaqpas allinchu kanqa kay sunqukama hayk’uq willakuyninpa kallpanta ayqeyta munayqa, Laodicea iglesiapaq nisqanmanta. Señor yanapawachun chaskiyta, hinaspa chaymanta allinta allinyakuyta.—Ibid.
“After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:
“Laodicea iglesiapaq iskay suni siq’ita quspaña, tukukuynin rimayninkunapiqa ancha kallpawan waqyakuq mañakuyta ruwarqan:
“Dear brethren, we must overcome the world, the flesh, and the devil, or we shall have no part in the kingdom of God. . . . Lay hold of this work at once, and in faith claim the gracious promises to the repenting Laodiceans. Arise in the name of the Lord, and let your light shine to the glory of His blessed name.—Ibid.
“Munasqa wawqikuna panikuna, pacha kayta, aycha munaykunata, supaytapas atipaykuymanta mana saqespa, Diospa qhapaq suyunpi mana ima rak’iyuqchu kanchis.... Kay llamk’ayta kunan pachallapi kallpachakuywan jap’iychis, hinaspa iñiypi mañakuychis munakuyniyuq simikunata wanakuk Laodicea runakunaman qosqankunata. Hatariychis Señorpa sutimpi, hinaspa k’anchayniykichis phuyurichun paypa samisqa sutinta hatunchaspa.—Ibid.
“The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:
“Chakramantaqa yapumantamanta kutichiyqa lliwta chinkachiq hina kallpachaq karqan. G. W. Holtmi Ohio llaqtamanta qillqarqan octubre killapa 20 p’unchawninpi:”
“Yes, I do believe that we who are in the third message with the commandments of God and the faith of Jesus are the church this language is addressed to; and we cannot be too soon in applying for tried gold and white raiment, and eyesalve, that we may see.—Ibid., Nov. 6, 1856.
“Arí, creeni, Diospa kamachikuyninkunawan Jesuspa iñiyninwan kimsa kaq willakuypi kaq ñuqanchikmi iglesia, kay rimayqa maymanchasqa kashan; hinaspataq mana ima pisi unayllapipas mañakunanchikmi pruebapi qollasqa qori, yuraq p’achata, ñawinchikpaq hampitawan, rikunanchikpaq.—Ibid., Nov. 6, 1856.”
“From the Northeast a new voice was heard on the subject, that of Stephen N. Haskell, of Princeton, Massachusetts. As a first-day Adventist he had begun to preach at the age of 20; now three years later he was in the third angel’s message. A thorough Bible student, after having seen White’s brief initial editorial introducing the question of the seven churches, he chose to write an extended piece for the Review:
“Noreste suyumanta musuq rimay uyarikurqa chay yachachikuymanta, chayqa karqa Stephen N. Haskellpa rimayninmi, Princeton, Massachusetts llaqtamanta. Ñawpaq p’unchay Adventista hina iskay chunka watayuq kashaspanmi willakuyta qallarisqa; kunanqa, kimsa wata qhipamanña, kinsa kaq angelpa willakuyninpiñam kasharqa. Allinta Bibliata yachaq runa kaspan, Whitepa pisilla qallariq editorialninta rikuspam, chay qanchis iglesiakunamanta tapukuyman yaykuchiqta, akllakurqa Reviewpaq huk hatun qillqayta qillqananta:”
“The subject referred to has been one of deep interest to me for some months past. . . . I have for some time been led to believe that the message to the Laodiceans belongs to us; i.e., to those who believe in the third angel’s message, from many reasons which I consider to be good. I will mention two.—Ibid.
“Kunan rimashqa yuyayqa ñawpaq killakunamanta pacha sinchi munakuywanmi ñuqapaq karqan.... Huk tiempomantan ñuqaqa pusasqa kani creeyniyta chay Laodiceayuqkunaman willakuyqa noqanchispaq kasqanta; nispaqa, kikinchikpaqmi, paykuna kashanchik chay kimsa kaq angelpa willakuyninpi iñiqkuna, achka imaraykukunamanta, mayqenkunatam allin kasqankuta ñuqaqa yuyani. Iskayllatam rimarisaq.—Ibid.
“This he does, devoting two columns to his conclusions. As he closed he declared:
“Kayta ruran, iskay columna qillqasqata qatinanman churakuspa. Tukuyta wichqaspa, nirqan:
“A theory of the third angel’s message never, no never, will save us, without the wedding garment, which is the righteousness of the saints. We must perfect holiness in the fear of the Lord.—Ibid.
«Kimsa angelpa willakuyninmanta huk yuyayllam, mana hayk’aqpas, mana hayk’aqpas qispichiwanchu, manachus kasarakuy p’achayuq, chaymi santospa chanin kaynin. Señorpa manchakuyninpi santu kayta hunt’achinanchikmi.—Ibid.»
“As James White continued his editorials on the message to the Laodicean church the concepts the Sabbathkeeping Adventists were now reading in the Review were startling, but on thoughtful, prayerful consideration they were seen to be applicable. The letters to the editor showed quite general agreement and indicated that a revival was under way. That the stirring message was not the outgrowth of excitement was attested to by the first article in Testimony No. 3, published in April, 1857, titled Be Zealous and Repent. It opens, “The Lord has shown me in vision some things concerning the church in its present lukewarm state, which I will relate to you.”—1T, p. 141. In this Ellen White presented what was shown to her of Satan’s attacks on the church through earthly prosperity and possessions.” Arthur White, Ellen G. White: The Early Years, volume 1, 342–344.
«Santiago White nisqaqa Laodiceapi iglesiaman willakuypi qillqasqankunata qatipti, kunan p’unchaykuna sábado waqaychaq Adventistakuna Reviewpi ñawirisqanku yuyaykuna ancha mancharikuypaq karqan; ichaqa allinta yuyaywan, mañakuywan qhawarispaqa, paykuna rikurqanku chaykuna paykunaman tupaq kasqanta. Editor-man qillqasqa cartakunaqa ashkha hinallataq chaskisqa kasqanta qhawachirqan, hinallataq huk kawsarichiy qallarisqanta sut’incharqan. Chay sunquchakuq willakuyqa mana kusisqa phinkiypa paqarisqanchu kasqantaqa Testimony No. 3 nisqapi ñawpaq artikulonmi qhawachin, abril killapi 1857 watapi rikhurisqa, Be Zealous and Repent sutiyuq. Qallarin: “Señorqa visiónpi rikuchiwasharqan wakin imaymanakunata iglesia-manta, kunan kashan chiri-unuq estadonpi, chaykunatan qankunaman willasaq.”—1T, p. 141. Kaypiqa Ellen White rikuchin imatachus payman rikuchisqa karqan Satanaspa iglesiaman maqanakusqanmanta, kay pachapi qhapaq kaywan hinaspa imaykuna kaqniyuq kasqanwan.» Arthur White, Ellen G. White: The Early Years, volumen 1, 342–344.
The Millerite movement began prophetically as the Philadelphian church, and in 1856 it became the Laodicean church. Seven years later the movement ended, and the Seventh-day Adventist church began as the Laodicean church and will remain so, until it is spewed out of the mouth of the Lord. The movement of the one hundred and forty-four thousand came out of the fold of the Laodicean church, just as the Millerite movement came out of the fold of the church of Sardis. The movement of the one hundred and forty-four thousand parallels the Millerite movement in that the first movement changed from Philadelphia to Laodicea and the last movement changes from Laodicea to Philadelphia. The point of transition from Philadelphia unto Laodicea in Millerite history is specifically marked as 1856, so the point of transition must also be marked in the last movement, for God never changes. The point of transition is identified in Revelation eleven with the two prophets that are slain in the streets.
Miller runakunaq kuyuriyninqa qallarin profecía hina Filadelfia iglesiata kaspa, hinaspataq 1856 watapi Laodicea iglesiaman tukurqa. Qanchis wata qhipamantataq chay kuyuriy tukukuq karqa, hinaspataq Qanchis p’unchawta waqaychay Adventista iglesia Laodicea iglesiata hina qallariq karqa, chay hina kaspataq qhiparinqa, Señorpaj siminmanta wikhch’usqa kanankama. Pachak tawa chunka tawa waranqa runakunaq kuyuriyninqa Laodicea iglesiaq uywaq kanchanmanta lloqsimurqa, imaynatachus Miller runakunaq kuyuriyninqa Sardis iglesiaq uywaq kanchanmanta lloqsimurqa chay hinata. Pachak tawa chunka tawa waranqa runakunaq kuyuriyninqa Miller runakunaq kuyuriyninwan tupachkan, chayrayku ñawpaq kuyuriy Filadelphiamanta Laodiceaman tukusqanrayku, qhepa kuyuriytaq Laodiceamanta Philadelphiaman tukun. Miller runakunaq historiapi Filadelphiamanta Laodiceakama tikrakuypa punkunqa sut’inchasqa kachkan 1856 watapi; chayrayku qhepa kuyuriypipis chay tikrakuypa punkunqa sut’inchasqa kanan, Diosqa mana hayk’aqpas cambiakunchu. Chay tikrakuypa punkunqa Apocalipsis chunka hukniyuqpi reqsichisqa kachkan iskay profetakuna callekunapi wañuchisqa kasqanwan.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Hinaspan testimoniota tukurusqankuman hina, uku manaña tukukuyniyuq t’ukumanmanta lluqsimuq bestiami paykunawan maqanakunqa, atipanquqa, wañuchinqa ima. Hinaqtin wañusqa cuerponkuna hatun llaqtapa calleyninpi sirinqa, chay llaqtataq espiritualmente Sodomapas Egiptupas nisqa sutichasqa, maypichus Señorniykupas chakatasqa karqa. Apocalipsis 11:7, 8.
The last movement would die, then stand and thereafter be resurrected as the ensign. In so doing it would align with the Republican horn. The Republican horn forms an image to the beast, and the beast that it forms the image of is addressed in Revelation seventeen, and that beast is identified as the fifth head that received a deadly wound, that would be resurrected as the eighth head. It would be resurrected as the eighth that was of the seven.
Qhipa kuyuyqa wañunqa, chaymanta sayarinqa, chay qhipataq señalta hina kawsarimunqa. Chayta ruwaspanqa Republicano waqrawan tupachikunqa. Republicano waqraq uywaman rikch’akuqta rurarin, chay rikch’akuqta rurasqan uywataq Apocalipsis chunka qanchisniyuqpi rimarisqa kachkan, chay uywataq pichqay kaq umaman riqsichisqa kachkan, wañuchikuq ch’akiyta chaskiqman hina, pusaq kaq umaman hina kawsarimunanpaq. Qanchis umakunamanta kaq pusaqman hina kawsarimunqa.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
Hina uywañasti, kaykashaq, mana kashaqpas, payqa pusajniyuqmi; qanchisniyuqmantaqmi, chinkaymanmi rin. Apocalipsis 17:11.
The Republican horn would form an image of that beast, and it therefore would be killed and then resurrected. When it was resurrected it would be the eighth head that was of the seven previous heads. The Protestant horn, rides upon the same earth beast as the Republican horn and would need to possess the same prophetic dynamics. The transition from Philadelphia to Laodicea in the Millerite movement prefigures the transition from the Laodicea to Philadelphia in the last movement.
Wakinwa waqaychaqqa chay uywapa rikchayninta rurayman karqa, chayraykutaq wañuchisqa kanman hinaspa chaymanta kawsarichisqa kanman. Kawsarichisqa kaspanqa ñawpaq qanchis umakunamanta kaq pusaq ñiqin umam kanman karqa. Protestante waqaychaqpas, Republicano waqaychaqwan kuska, chay pachallapi kaq uywapi sillakuspa purin, chayraykutaq chay kikillan profetico dinamismokunata hap'iyta munan. Millerita kuyuypi Philadelphia-manta Laodicea-man tikrayqa, qhipa kuyuypi Laodicea-manta Philadelphia-man tikrayta ñawpaqchaspa rikuchin.
When the last movement received a deadly wound on July 18, 2020, it died as Laodicea. When, as represented in Revelation eleven it transitioned to Philadelphia, it would represent the eighth church, that is of the seven. The death in the year 2020, was paralleled by the Republican horn, for since the time of the end in 1989, there had been six presidents. The sixth president received a deadly wound, that will be healed in 2024. That head will then be the eighth head of the United States since the time of the end in 1989, and it will be of the seven. Both horns were the sixth that becomes the eighth. This truth is a large part of the message of the Revelation of Jesus Christ that is unsealed just before the close of probation.
Qhipa kuyuy 18 julio 2020 p’unchawpi wañuy hina chaskisqa mana hamp’at’a ch’akiwan, Laodicea hinam wañurqa. Apocalipsis chunka hukniyuqpi rikuchisqa hina, Philadelphia-man tikraspa, pusaq kaq iglesiata rikuchinqa, chayqa qanchismantam kanqa. Wañuy 2020 watapi karqa republicano waqrawan tupachisqa; imaraykuchus tukukuypa pacha 1989 watamanta pacha, soqta presidentekunam karqaku. Soqta kaq presidenteqa wañuy hina mana hamp’at’a ch’akita chaskirqan, chaymi 2024 watapi hamp’iqasqa kanqa. Chay umaqa hinaptin Estados Unidos suyupa pusaq kaq uman kanqa, 1989 watapi tukukuypa pachamanta pacha, hinaspataq qanchismantam kanqa. Iskay waqrakunaqa iskayninpas soqta kaqmi karqaku, pusaqman tukuspa. Kay cheqaq yachachiyqa hatun rak’inmi Jesucristoq Apocalipsis nisutamanta willakuyninpi, chayqa gracia pacha wisq’akuy manaraq tukukunankama kichasqa kashan.
For this reason, it is important to be clear about the Millerite history that typifies our current history. Sister White confirmed James White’s application of Laodicea upon the movement in 1856, so this is not an application that is derived by human logic. Seven years before the Seventh-day Adventist church was legally connected with the Republican horn, it was identified by inspiration as the Laodicean church. This means there has never been one day in the history of the Seventh-day Adventist church when it was anything other than naked, poor, blind, miserable and wretched. This prophetic reality provides the context and justification for recognizing the four escalating abominations of Ezekiel chapter eight as the four generations of Adventism.
Chayraykurmi, ancha importanmi sut’ita yachay Milleritakunaq historianta, mayqinchus ñawpaqman rikuchispa ñuqanchik kunan pacha historiaykuta rikch’achin. Panay Whiteqa 1856 watapi James Whitepa Laodiceata kay kuyuyman churayninta takyachirqa, chayrayku kay churayqa manam runa yuyayllamanta lluqsisqachu. Qanchis wata ñawpaqta, Seventh-day Adventist iglesiaq legalmente Republican hornwan huñusqa kananpaq, inspiracionmanta Laodicea iglesiam hina reqsisqa karqa. Kayqa ninmi, Seventh-day Adventist iglesiaq historiampi manam hayk’aq punchawpas karqachu imapas huk hina, aswanpas q’ala q’aralla, wakcha, ñawsa, llakiyuq, millay hina. Kay profetico chiqaq kayninmi contexto churaspa justificacionta qon, Ezequiel pusaq ñiqi kapitulopi tawa wichariq millaykuna reqsichinapaq Adventismop tawa mirayninkunata.
When the Millerite history is approached from the structure of Isaiah seven’s sixty-five years, it is to be recognized that the prophecy of the seven times is the prophetic umbrella that covers the entire history of the Millerite movement. In 1856, the message to the Laodicean church became present truth for Millerite Adventism. The one who presents the message of Laodicea was not James or Ellen White, it was the Faithful and True Witness.
Isayas qanchis ñiqpa soqta chunka phisqayuq wata nisqapa estructuranmanta Millerita historiata asuykuspaqa, reqsikunam tiyan qanchis kuti nisqa profecíaqa profético umbralla hina tukuy Millerita kuyuypa historianta p’istaykusqanta. 1856 watapiqa, Laodicea iglesiaman willakuyqa Millerita Adventismopaq kunan pacha cheqaq willakuy karqan. Laodicea willakuyman rikuchiq runaqa mana James Whitechu, nitaq Ellen Whitechu karqan, aswanpas Cheqaq hinallataq Sumaq Testigom karqan.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.
Laodicea iglesiapi angelninman qillqay: Kaykunatan nin Amén sutiyuq, hunt’asqa cheqaq testigo, Diospa kamasqanpa qallariynin: Ruwasqaykikunatan yachani, mana chiri kankichu, mana q’uñiñachu kankichu. Munayman karqa chiri kachwan otaq q’uñi kachwan. Chayraykun q’asi-q’uñi kasqaykirayku, mana chiri, mana q’uñi kasqaykirayku, simiymantam qamta wijch’usqayki. Imaraykuchus ninqui: Qhapaqmi kani, ima kaqniyuqmi kani, manam imatapas necesitaychu; ichaqa mana yachankichu qamqa llaqisqa, kuyapayapaq, wakcha, ñawsa, q’ala kasqaykita. Yuyaychayki ñoqamanta ninapi pruebasqa quri rantinaykipaq, qhapaq kanaykipaq; hinallataq yuraq p’achata, pachallikusqa kanaykipaq, ama q’ala kasqaykipa p’enqaynin rikurinanpaq; hinaspa ñawiykikunata hampiwan llusiy, rikunaykipaq. Munasqaykunatam ñoqa k’amiy hinaspa allinyachini; chayrayku sonqoyuq kay hinaspa wanakuy. Qhawariy, punkupi sayashani hinaspa takashani; pipas kunan simiyta uyarispa punkuta kicharimuwanchik chayqa, payman haykuspa paywan mikusaq, paypas ñoqawan. Atipaqmanqa tiyachisaq ñoqawan kuska tronoype tiyayta, imaynachus ñoqapas atiparqani hinaspa Yayaypa tronoype paywan kuska tiyaykushani. Rinriyuq kaqqa uyariychun Espíritu iglesiasman nisqanta. Apocalipsis 3:14–22.
The True Witness identifies that if any man would “hear” His voice, He would come in and “sup with him.” If Laodicea would open the door, Christ would come in and sup with them. If Christ is allowed to enter, he brings a message, for the symbolism of eating represents the reception of a message. The message can be generalized as simply the Laodicean message, but that is a shallow consideration of what the message He offers represents. In 1856, Hiram Edson set forth a series of eight articles that contained the prophetic information that expands the understanding of the very first “time prophecy” the angels of God led William Miller to recognize and proclaim. In those eight articles, Edson correctly identifies the sixty-five years of Isaiah seven.
Chiqaq Testigoqa reqsichkanmi mayqin qharipas Paypa rimayninta “uyarispaqa”, payman yaykunqa hinaspa “paywan mikhunqa” nispa. Laodicea punkunta kicharispaqa, Cristo yaykunmanmi hinaspa paykunawan mikhunman. Sichus Cristota yaykunanpaq saqesqa kanan, huk willakuytam apamun, imaraykuchus mikhuypa unanchaqnin huk willakuypa chaskisqa kayninta reqsichin. Chay willakuyqa llapallanpiqa Laodiceamanta willakuyllaña nispa rimarisqa kananmanmi, ichaqa chayqa ancha pisi yuyayllam, pay qusqan willakuy imata reqsichisqanman hina mana sunqunman chayanchu. 1856 watapi Hiram Edson qhispichirqan pusaq qillqasqa yachachiykunata, chaykunapin kachkan chay profetiko willakuy, Diospa angelkuna William Millerta pusaspa reqsinanpaq hinaspa willananpaq chaskichisqan ñawpaq kaq “pacha profecía” nisqapa yuyayninta astawan mast’arispa. Chay pusaq qillqasqa yachachiykunapi, Edson allintam reqsichin Isaias qanchispi kachka soqta chunka phisqa watakunata.
The beginning of Miller’s work was the discovery of the seven times, and seven years before the movement named after his service was to end, a deeper revelation of that very prophecy was offered to Millerite Adventism. It was offered in the same year they were identified by inspiration as Laodiceans. Prophetically, twenty-five hundred and twenty days later in 1863, Miller’s first discovery of prophetic time was rejected. The Laodicean message for the Advent movement arrived in 1856, and the Lord knocked on the door eight times, with eight articles to see if He could find entrance. At the ending of the movement, the True Witness wished to sup together with His people by dining upon the very first message of time from the beginning of the movement. His people refused to eat, and seven years, or twenty-five hundred and twenty prophetic days later, His people shut the door that had been opened with the key of David that had been placed into the hand of William Miller. They returned to an old Samaritan prophet who fed them a lie, sealing their fate to die between an ass and a lion.
Millerpa llamk’aynin qallariyninqa qanchis tiempos nisqapa tarisqanmi karqa, hinaspa paypa servicionnin sutinwan sutichasqa kuyuy tukunanpaq qanchis watakuna manaraq chayamushaqtin, chaylla profeciap k’anchaynin aswan ukhu rikhuriyqa Milleritapa Adventismonman qusqam karqa. Chay qusqa karqa chay watallapi, maypachus paykuna inspiracionwan Laodicea runakuna hina riqsichisqa karqanku. Profeciapiqa, iskay waranqa pichqa pachak iskay chunka p’unchawkuna qhipaman, 1863 watapi, Millerpa ñawpaq kaq tarisqan tiempo profeticomanta qhespisqa karqa. Advent kuyuypaq Laodicea willakuyninqa 1856 watapi chayamurqa, hinaspa Señorqa punku punkupi pusaq kuti takarqa, pusaq qillqawan, qhawananpaq yaykuna tarinmanchu nispa. Kuyuy tukukuyninpiqa, Cheqaq Testigoqa llaqtanwan kuska mikhuyta munarqa, kuyuy qallariyninmanta ñawpaq kaq tiempo willakuyta mikhuspa. Llaqtanqa mana mikhuyta munarqachu, hinaspa qanchis wata, ichaqa iskay waranqa pichqa pachak iskay chunka profetico p’unchawkuna qhipaman, paykuna punkuta wisqarqanku, mayqen punkutachus Davidpa llavenwan kicharisqa karqa, chay llaveta William Millerpa makinman churakusqa kasqanwan. Paykunaqa kutirirqanku ñawpaq Samaria profetaman, mayqenchus llullakuywan paykunata mikhuq, hinaspa wañunankupaq kawsayninkuta sellaspa, asnowan leonwan chawpinpi wañunankupaq.
In 1856, the Protestant horn was in the crisis of the valley of vision, for where there is no vision, the people perish. In 1856, the Republican horn was also in a crisis.
1856 watapi, protestante waqraqa rikch’ariy pampapi sasachakuypi karqa, imaraykuchus maypichus mana rikch’ariy kanchu, chaypi runakuna chinkapun. 1856 watapi, republicano waqraqa hinallataq sasachakuyllapipuni karqa.
1856, marked a continuation of the violent conflict known as Bleeding Kansas, the Kansas-Missouri Border War. The struggle was over whether Kansas would enter the Union as a free state or a slave state. The conflict included violent clashes between pro-slavery and anti-slavery settlers.
1856 watapiqa karqan yawarwan hunt’asqa ch’aqwaypa qatiynin, “Bleeding Kansas” sutiyuq, Kansas‑Missouri linderopi awqanakuy. Chay maqanakuyqa karqan ima hina Kansas suyuchaq Estados Unidosman yaykunman mana sirviypi kaq estado hina icha sirviywan kaq estado hina nisqapaq. Chay ch’aqwaypiqa karqan sinch’i wañuchinakuypas sirviyta yanapaq tiyarikuqkunawan sirviyta mana munayuq tiyarikuqkuna chawpipi.
On May 22, 1856, a violent incident also occurred in the United States Senate chamber, when Congressman Preston Brooks, a pro-slavery advocate from South Carolina, brutally attacked Senator Charles Sumner of Massachusetts with his cane. Sumner had delivered an anti-slavery speech titled The Crime Against Kansas, which deeply offended Brooks. The caning incident highlighted the growing tensions between North and South over the issue of slavery.
1856 watapi 22 ñiqin punchawpiqa, huk sinchi wañuylla sasachakuypas Estados Unidospa Senadun ukhu wasipi karqan, chaypim Congresomanta Preston Brooks, Carolina del Sur llaqtamanta esclavitudta yanapaq runa, Massachusetts llaqtamanta Senador Charles Sumnerta bastonninwan anchata maqariq. Sumnerqa esclavitudpa contra rimayta willarqan, sutiyuq *The Crime Against Kansas*, chaymi Brooksman sinchita piñachirqan. Chay bastonwan maqay ruwayqa rikuchirqan imaynatam Norte hinallataq Sur chawpipi esclavitudmanta aswan-aswan hatun chikninakuykuna wiñasharqanku.
In 1856, the Republican Party was founded as a response to the political turmoil caused by the Kansas-Nebraska Act, passed in 1854, which produced the growing opposition to the spread of slavery into new territories. The party’s first national convention was held in Philadelphia, and John C. Fremont was chosen as their first presidential candidate in the 1856 election.
1856 watapi, Partido Republicano nisqa hatarichisqa karqan 1854 watapi pasanakuq Kansas-Nebraska Act nisqaman kutichiy hina, chaymi musuq suyukunaman esclavitudpa mast’arikuyninpaq wiñaq millay sayayta paqarichirqan. Partidopa ñawpaq llaqtantin tantakuy hatun Philadelphia llaqtapi rurakusqa karqan, hinaspan John C. Fremont nisqata akllarqanku paykupa ñawpaq presidencial kandidaton kananpaq 1856 watapa akllakuyninpi.
The Kansas-Nebraska Act organized the territories of Kansas and Nebraska and allowed the settlers in those territories to decide whether they would allow slavery within their borders. This concept, known as “popular sovereignty,” effectively repealed the Missouri Compromise of 1820, which had prohibited slavery north of the 36°30’ parallel in the Louisiana Territory. The act had a profound impact on the issue of slavery in the territories. It reignited sectional tensions because it opened the possibility that slavery could expand into areas that were previously considered free soil, such as Kansas. The passage of the Kansas-Nebraska Act led to a rush of pro-slavery and anti-slavery settlers into the Kansas Territory, each hoping to influence the outcome of the popular sovereignty vote. This competition for control of the territory led to violent clashes and a period of lawlessness known as Bleeding Kansas in 1856.
Ley Kansas-Nebraska nisqaqa Kansas hinaspa Nebraska suyukunata kamachirqan, chay suyukunapi tiyaq runakunataq saqirqan linderonkuk ukhunpi esclavitudta saqenankupaqchus mana saqenankupaqchus kikinkupuni akllanankupaq. Kay yuyayqa, “soberanía popular” nisqaqa, cheqaqtapuni 1820 watapi Missouri Compromise nisqata qichurqan, chaymi Louisiana Territory nisqapi 36°30’ paralelo patamanta hanaqninpi esclavitudta hark’arqan. Chay leyqa suyukunapi esclavitudmanta sasachakuypi ancha hatun ruwayniyuq karqan. Hukmanta yapamanta kawsarichirqan t’aqanakuykunata, imaraykuchus kicharirqan esclavitudqa ñawpaqta libre allpa hina qhawasqa cheqakunaman mast’ariyta atispa kasqanta, Kansas hina. Ley Kansas-Nebraska nisqapa pasasqanqa Kansas Territory nisqaman esclavitudta yanapaq hinaspa chayta sayachiq tiyaqkunapa usqhay yaykuyninta apamurqan, sapaqninpas “soberanía popular” nisqapa votonpa tukukuyninta q’umirichiyta munaspanku. Kay atipanaku suyuta kamachiyta munaymanta rikhurirqan sinchi maqanakuykunaman hinaspa 1856 watapi Bleeding Kansas nisqa sutiyuq ley mana kasqan pacha-man.
The presidential election of 1856 was a significant political event. It featured a three-way race between Democrat James Buchanan, Republican John C. Fremont, and former President Millard Fillmore of the American Party. James Buchanan won the election and became the 15th President of the United States.
1856 watapi umalliq akllanakuyqa hatun siyasiy ruwaymi karqa. Chaypi kinsa rakikunaq atipanakuy karqa: Demócrata James Buchanan, Republicano John C. Fremont, hinallataq Partido Americano-manta ñawpaq Umalliq Millard Fillmore. James Buchanan-mi chay akllanakuyta atirqan, hinaspa Estados Unidos suyup 15 ñiqin Umalliqninman tukurqan.
James Buchanan’s presidency is primarily known for its failure to effectively address the growing tensions and divisions between the North and the South, ultimately culminating in the outbreak of the American Civil War shortly after he left office. His presidency is often viewed as one of the least successful presidency in American history, due to these significant failures in leadership and crisis management.
James Buchananpa umalliq kayninqa aswan reqsisqa kachkan Norte nisqawan Sud nisqapa chawpinpi wiñaq ch’aqwaykunatawan rakikuykunata mana allinta atipaykuspa allichay atisqanrayku; chaymi tukupaqta hamurqan Estados Unidos llaqtapi Guerra Civil nisqapa qallariyninman, pay kamachiq kaymanta lluqsisqan qhepaman pisi p’unchawkuna pasasqanmantam. Paypa umalliq kayninqa achka kutipi qhawasqa kachkan huknin aswan pisi allin riesisqa umalliq kaykunamanta historia americana ukupi, kay hatun pantaykunarayku pusaypi chaymanta sasachakuyta kamachiypi ima.
The infamous Dred Scott Decision in 1857, declared that slaves whether enslaved or free were not citizens and could not sue in federal courts. It also declared that Congress could not prevent slavery in the territories of the United States. The Democrat Buchanan publicly endorsed the pro-slavery Dred Scott Decision.
1857 watapi rikch’akuq Dred Scott nisqa kamachiyqa willakurqan esclavokuna, watachiska kaptinku icha qispichisqa kaptinku, mana llaqtamasikuna kasqankuta, hinallataq mana atisqankuta federal kurtekunapi demandayta. Chay kamachiyqa hinallataq willakurqan Congresopa mana atisqanta hark’ayta esclavitudta Estados Unidospa territorionkunapi. Demócrata Buchananqa llapan runakunapa ñawpaqenpi sut’incharqan esclavitudta yanapaq Dred Scott nisqa kamachiyta.
Not only did the pro-slavery position of the Democrat Buchanan allow tensions to escalate into Civil War, but his inability to manage the economics of the country led to the Panic of 1857, which was one of the greatest economic downturns in American history prior to the great depression. The Panic of 1857 resulted in a severe economic depression that lasted several years. Businesses and banks closed, unemployment increased and the stock market declined.
Manaqa mana esclavitud-pa favorninpi kaq Demócrata Buchananpa sayayninraqchu chay tensiónkunata wiñachispa Guerra Civilman chayanankupaq saqerqan, aswanpas paypa mana atisqanmi suyupa economía nisqanta kamachiyta apamurqan 1857 watapi Panic of 1857 nisqata, mayqinchus Estados Unidospa historianninpim hatun depresión nisqaman manaraq chayaspa aswan hatun qullqi urmaykunamanta huknin karqan. Panic of 1857 nisqa apamurqan sinchi qullqi depresiónta, mayqinchus achka wata qhepayta unayarqan. Negociokuna hinaspa bancokuna wichq’akurqan, mana llamk’anakuy mirarqun, hinaspa accionespa qhatun rantiy mercado urmarqun.
During Buchanan’s presidency the Southern states began their process of seceding from the Union, and they broke away in response to the election of the Republican Abraham Lincoln, in 1860. Buchanan took a passive approach to the secession crisis, arguing that the federal government lacked the authority to forcibly prevent secession. This lack of decisive action allowed the secession movement to gain momentum. His lack of strong leadership and his reluctance to take decisive action to address the secession crisis contributed to the South’s perception that it could leave the Union without facing military opposition.
Buchananpa umalliq kaynin pacha, uray llaqtakunaqa Unionmanta rakirikuy ruwanakuyta qallariyranku, hinaspataq 1860 watapi republicano Abraham Lincoln akllasqa kaptin chayrayku rakirikurqanku. Buchananqa rakirikuy sasachakuymanqa mana imatapas ruwayta munaspa qayllamanta qhawariyta akllarqan, nispa federalkama gobiernomana mana atiyyuqchu kasqa rakirikuyta kallpawan hark’ayta. Kay mana allin churanakuyqa rakirikuy kuyuyta astawan kallpachirqan. Paypa mana sinchi umalliq kaynin, hinaspa rakirikuy sasachakuyta allinchaypaq mana sut’i ruwaykunata ruwananta munasqanrayku, uray suyuq runakuna yuyarqanku mana soldadokunapa hark’ayninta tarispalla Unionmanta lluqsiyta atisqankuta.
In 1860, Abraham Lincoln the first Republican president, was elected. On January 1, 1863, President Lincoln signed and issued the final Emancipation Proclamation, which declared that all enslaved people in Confederate-held territory were to be set free. This executive order had a significant impact on the Civil War as it turned the conflict into a struggle not only to preserve the Union, but also to end slavery. The Emancipation Proclamation did not immediately free all enslaved individuals. It applied specifically to Confederate-held territory, where the Union had limited authority. As Union forces advanced and gained control over Confederate territory, the proclamation was enforced, and enslaved people in those areas were set free. The Emancipation Proclamation was a crucial step toward the eventual abolition of slavery in the United States and paved the way for the passage of the Thirteenth Amendment to the U.S. Constitution, which was passed and ratified on December 6, 1865.
1860 watapi, Abraham Lincoln, ñawpaq Republikanu umalliq, akllakusqa karqan. 1863 watapa Qhapaq Raymi killaq 1 punchawninpi, Umalliq Lincoln qillqarqan hinaspa lluqsichirqan qhipa Kacharichiy Willakuyta, chaymi willarqan Confederaciónpa makinpipi kaq llapa watasqa runakuna kacharichisqa kananpaq. Kay kamachiyqa Anqanakuy Maki Tinkuypi ancha hatun chaniyoq karqan, imaraykuchus chay ch’aqwayta tikrarqan mana sapallanta Unión nisqata waqaychanapaq maqanakuymanchu, aswanpas watasqa kayta tukuchinapaq maqanakuyman. Kacharichiy Willakuyqa mana chaylla pacha llapa watasqa runakunata kacharichirqanchu. Chayqa sapaqta sayarqan Confederaciónpa makinpipi kaq hallp’akunallapaqmi, maypichus Unión nisqapa atiy ñiti karqan. Uniónpa kallpankuna ñawpaqman purispa Confederaciónpa hallp’ankunata atispa hap’iqtinku, chay willakuyqa hunt’asqa karqan, hinaspa chay suyukunapi kaq watasqa runakunapas kacharichisqa karqanku. Kacharichiy Willakuyqa huk ancha allin hinaspa mana qunqaypaq puriyniyoq ñan karqan Estados Unidos llaqtapi watasqa kaypa qhipaman tukukuyninpaq, hinaspa ñan kicharirqan Estados Unidospa Hatun Kamachiq Qillqapa Chunka Kimsañiqin T’ikranan tiyananpaq, chaymi qhasqisqa hinaspa kamachisqa karqan 1865 watapa Qhapaq Raymi killaq 6 punchawninpi.
The Republican horn from the 1850’s onward was in the crisis of the issue of slavery. Two primary divisions in the country represented by two primary classes of political thought. A separation process began in 1856 as anti and pro slavery groups moved into the Kansas territory in attempt to uphold their views of slavery, at the very time Philadelphia was being separated from Laodicea. Democrats were pro-slavery and Republicans were anti-slavery.
1850 watakunamanta pacha Republicano waqraqa esclavitudpa sasachakuyninpi kasharqa. Iskay hatun rakisqakuna llaqtapi, iskay hatun yuyay política nirqakunata representan. 1856 watapi rakiy ruray qallarikurqa, anti-esclavitud hinallataq pro-esclavitud huñukunakuna Kansas suyuman yaykurqanku esclavitudmanta qhawayninkuta sayachinankupaq, chay pachallapi Philadelphia Laodiceamanta rakisqa kashaqtin. Demócratakunaqa pro-esclavitud karqanku, Republicanakunaqa anti-esclavitud karqanku.
In 1856, Bleeding Kansas represented a microcosm of the impending war. In that year a pro-slavery Democrat was elected as head of the Republican horn, and his ineffective leadership became the symbol of an ineffective presidency, until these recent last days. He preceded the first Republican president that was forced to clean up the mess left by Buchanan’s presidency.
1856 watapi, Yawar Kansas nisqa hamuq maqanakuypa huch’uy pachapi rikch’aynin karqan. Chay watapim esclavitudta yanapaq Democrata huk runa Republican waqrapa umalliqnin hina akllasqa karqan, paypa mana allin pusayninqa mana allin presidenciapa unanchanman tukurqan, kay qhipa tukuynin p’unchaykuna kama. Payqa ñawpaq Republican presidenteq ñawpaqninpi hamurqan, pichus Buchananpa presidencian saqesqan ch’aqwakuyninta pampachayman churasqa kaspa allichayta munarqan.
By 1863, the Republican horn made the most significant executive order in the history of the earth beast of Revelation thirteen. The executive order was addressing slavery. One paragraph of the proclamation states, “That on the first day of January, in the year of our Lord one thousand eight hundred and sixty-three, all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free; and the Executive Government of the United States, including the military and naval authority thereof, will recognize and maintain the freedom of such persons, and will do no act or acts to repress such persons, or any of them, in any efforts they may make for their actual freedom.” Though the resolution of the problem of slavery was historically incomplete at that point, the essence of the Constitution is recognized when Lincoln wrote, “all persons held as slaves within any state … shall be then, thenceforward, and forever free.”
1863 watapi, Republicano waqra ruwarqan kay pachapi aswan hatun ejecutiva kamachiyta, Apocalipsis chunka kimsayoqpi nisqa allpa uywapa historiampi. Chay ejecutiva kamachiyqa esclavitudmanta rimarqan. Proclamación nisqap huk párrafon nin: “Señorninchispa wata waranqa pusaq pachak soqta chunka kimsaqpi, enero killapa ñawpaq punchawninpi, mayqin Estadopi utaq Estadopa señalasqa partepi esclavokuna hina hap’isqa llapa runakuna, chaypi tiyakuq runakuna Estados Unidos contra hatarichkaspaqa, chay p’unchawmanta pacha, chaymanta ñawpaqman, wiñaypaq libre kanqaku; hinaspa Estados Unidospa Ejecutivo Gobiernonnin, soldadokunapa hinaspa armadapa autoridadnintapas hunt’aspa, chay runakunapa libertanninkuta reqsinqa hinaspa waqaychanqa, mana ima ruwaytapas ruwanqachu chay runakunata, mana chaykunamanta mayqennintapas, cheqaq libertanninkupaq imaymana kallpachakuykunata ruwaptinku hark’ananpaq.” Esclavitudpa sasachakuynin allinchaynin chay pachapi historiapi manaraq hunt’asqa kaptinpas, Constituciónpa sunqun reqsichkan Lincoln kayta qelqaptin: “mayqin estadopi esclavokuna hina hap’isqa llapa runakuna … chay p’unchawmanta pacha, chaymanta ñawpaqman, wiñaypaq libre kanqaku.”
Lincoln was returning to the foundational principle expressed in the Constitution, which identifies that “all men are created equal.” Lincoln was returning to the foundational truths at the same time the Protestant horn was rejecting its foundational prophecy, which is the prophecy of slavery. Therefore, at the very time the Republican horn was making its most significant “executive order” in history concerning slavery, the Protestant horn made the most significant executive order in its prophetic history concerning the prophecy of slavery, represented by Moses’ oath and curse. The Republican horn chose to return to the foundations, the Protestant horn chose to reject its foundation and return to those it had been instructed to never return unto.
Lincolnqa kutimusharqanmi Constituciónpi nisqa hatun kallpachaq kamachiyman, maypichus sut’inchan “llapa runakunaqa kaqllata ruwasqa kasqankuta.” Lincolnqa kutimusharqanmi sayaq chiqaqkunaqman chay pachallataqmi protestante waqraqa sapaq profecíanta qichurqan, chayqa esclavitudmanta profecíam. Chayrayku, republicano waqraqa esclavitudmanta historiampi aswan ancha chanin “orden ejecutiva”-ninta rurashaqtin, protestante waqraqa profecía historiampi esclavitudmanta profecíapaq, Moisespa juramentonwan ñak’ariyninwan rikuchisqa, aswan ancha chanin orden ejecutiva-ta rurarqan. Republicano waqraqa akllarqan cimientokunaman kutiyta; protestante waqraqa akllarqan cimientonta qichuyta hinaspa kutiyta chaykunamanmi, maymanchus mana hayk’aqpas kutinankupaq yachachisqa karqan.
In 1863, the Republican horn had been divided into two camps, as was ancient Israel’s kingdom divided in the time of Jeroboam and Rehoboam. In 1863, the Protestant horn became legally attached to the Republican horn, as represented by Jeroboam’s two altars at Bethel and Dan. The two horns move through history in parallel to each other, and the history of 1863, especially represents the history of the last days.
1863 watapi, Republicano waqraqa iskay campamentoman rakisqa karqan, ñawpaq Israelpa qhapaq suyun Jeroboamwan Rehoboamwan p’unchayninkupi rakisqa kasqan hina. 1863 watapi, Protestante waqraqa kamachikuy hina Republicano waqraman hukllachasqa karqan, Jeroboampa iskay altarninkuna Bethelpi Danpipas rikuchisqan hina. Iskay waqrakunaqa historiamanta purinku hukninwan huknin parallelopi, hinaspa 1863 watapa historiannintaq, aswanqa qhipa p’unchaykunapa historianta rikuchin.
Millerite history is repeated in the history of the one hundred and forty-four thousand with a few prophetic caveats. One of those caveats is that the target audience in Millerite history was first those outside the movement, and thereafter the movement itself. In the movement of the one hundred and forty-four thousand the two voices of Revelation eighteen, identify two target audiences, but those targets are in reverse of Millerite history. The first target is God’s people and the second voice is God’s other flock, that are still in Babylon.
Miller-pa qatipaq willakuyqa huk pachak tawa chunka tawa waranqa runakunaq willakuyninpi kutimun, ichaqa wakin proféticopa chiqaqchasqanwan. Chay chiqaqchasqakunamanta hukninmi kay: Miller-pa willakuyninpi ñawpaqman churakusqa uyariqkunaqa karqanku kuyuymanta hawapi kaqkuna, chaymanta qhipamanmi kikin kuyuy. Huk pachak tawa chunka tawa waranqapa kuyusqampi Apocalipsis chunka pusaqniyuqpa ishkay rimayninkuna ishkay churakusqa uyariqkunata reqsichinku, ichaqa chay uyariqkunaqa Miller-pa willakuyninmanta hukman tikrasqa kanku. Ñawpaq churakusqa uyariqqa Diospa llaqtanmi, iskayñiqin rimaytaq Diospa huk uywankunam, kunanpas Babiloniapi kachkanku.
Another prophetic caveat is that though both histories transcend from one church unto another, the Millerites moved from Philadelphia to Laodicea, and the mighty movement of the third angel moves from Laodicea unto Philadelphia. This identifies that the Millerites went from the sixth unto the seventh church and the one hundred and forty-four thousand go from the seventh church unto the eighth church, which is of the seven.
Huk profétic nisqaqa hinaspa qhawarinapaqmi kayqa: iskaynin historiakuna huk iglesiamanta huk iglesiaman pasaspapas, Milleritakunaqa Filadelfiamanta Laodiceamanmi ripurqanku, chay hatun kuyuytaq kinsa kaq angelpaqa Laodiceamanta Filadelfiamanmi purin. Kaymi reqsichin: Milleritakunaqa soqta kaq iglesiamanta qanchis kaq iglesiamanmi rirqanku, pachak tawa chunka tawa waranqa runakunañataq qanchis kaq iglesiamanta pusaq kaq iglesiamanmi rin, chayqa qanchis iglesiakunamanta hukninmi.
The Republican horn began its movement from a pro-slavery nation unto an anti-slavery nation in the history surrounding 1863. The crisis of that history established two political parties that are the same antagonists in these “last days.” Just as the first Republican president from that history was assassinated just days after the war ended, the last Republican president was symbolically assassinated and left in the street as dead while the world rejoiced. He was assassinated, not just days after the Civil War ended, but just before the final civil war begins.
Republicano waqraqa puriyta qallarisqa esclavitudta munasqa nacionmanta esclavitudta mana munasqa nacionman, 1863 watapi muyuriq historiapi. Chay historiapa sasachakuynin iskay politikapi partidokunata sayarichirqan, kay “qhipa p’unchaykunapi” kikillan awqakuna hina. Hinallataq, chay historiapi ñawpaq Presidente Republicanoqa maqanakuy tukukuptin qhipaman pisi p’unchaykunallamanta wañuchisqa karqan, chaynallataq qhipa Presidente Republicanoqa unanchasqa hina wañuchisqa karqan, hinaspa ñanpi wañusqa hina saqisqa karqan, llaqtakuna kusikushaptin. Payqa wañuchisqa karqan, manam Guerra Civil tukukuptin qhipaman pisi p’unchaykunallamantachu, aswanpas qhipa guerra civil qallariyta manaraq ñawpaqman.
The first Republican president was preceded by the most ineffective president of American history, and the last Republican president will be preceded by the same. The ineffectiveness of the Democratic president that preceded the first Republican president precipitated the crisis that evolved into the civil war, and the same ineffectiveness is now taking place. The Democratic president that precedes the last Republican president managed the economy in such a fashion that it produced the greatest economic crash in American history up until that point in time. The two horns run parallel unto the Sunday law. In 1863, the first generation of both horns began, and for both horns the fourth and final generation will be facing the east, and bowing down to the sun.
Ñawpaq Republicano umalliqtaqa ñawpaqchasqa karqa Amerikapa historianninpim aswan mana allin rurayniyuq presidentehwan, hinaspata qhipa Republicano umalliqtaqa chayllataqmi ñawpaqchasqa kanqa. Chay Democrático presidenteq mana atiyyninmi, ñawpaq Republicano umalliqmanta ñawpaq kaqpa, chay sasachakuyninta apamurqa, chaymi civil war nisqaman wiñaykuspa tukurqa; hinaspata chay kikin mana atiyymi kunanpas rurasqa kachkan. Chay Democrático presidenteqa, qhipa Republicano umalliqmanta ñawpaq kaq, qullqita purichirqa hina rikch’ayninwanmi, chaymanta Amerikapa historianninpim chay pacha kama aswan hatun qullqi urmay lluqsirqan. Iskay waqraqkunaqa Domingo kamachikuy kama kuskan-purinku. 1863 watapi, iskaynin waqraqkunapa ñawpaq mirayninqa qallarin, hinaspata iskayninpaqpis tawa kaq hinaspa qhipa mirayninqa inti lluqsimuyman qhawarispa, intiman kumuykachanqa.
The Elijah message is always accompanied with the judgments of God confirming the message of warning. The society of the world is now living as the people before the flood. They are eating, drinking and expecting the globalist techno-giants to solve any problem that might arise. God’s Word is identifying that the world is now on the verge of a tremendous crisis.
Elías nisqamanta willakuyqa sapa kuti Diospa taripayninkunawan kuska hamun, chaykunataq willakuy waqaychanata takyachin. Kay pachapi runakunaqa kunanqa unu pacha manaraq chayamushaqtin ñawpaq runakuna hina kawsachkanku. Mikuchkanku, upyachkanku, hinallataq suyachkanku globalista tecnología hatun empresakunata ima sasachakuy pasaqtinpas allichanankupaq. Diospa Siminmi reqsichin kay pacha kunanqa hatun llakikuy-man chayanapaq patapiña kasqanta.
“‘What of the night?’ Do I discern the import of these messages? Do I understand the place they occupy in the closing work of the great remedial system? Am I so familiar with the ‘sure word of prophecy’ that I can see in the events transpiring around me positive evidence that the coming King is even at the door? Do I sense the responsibility that rests upon me, in view of the light God has given? Am I using every talent entrusted to me as his steward, in well-directed effort to rescue the perishing? or am I lukewarm and indifferent, partly mixed up with a wicked world, using the means and ability God has given me, largely in self-gratification, caring more for my own ease and comfort than for the advancement of his cause? Am I by my course strengthening ‘the conviction that has been gaining ground in the world that Seventh-day Adventists are giving the trumpet an uncertain sound, and are following in the path of worldlings’?
“‘¿Ima nisqapaq?’ ¿Kay willakuqkunap importancianta riqsinichu? ¿Yachanichu ima cheqanpi kasqankuta hatun hampiy sistemaq tukuyninpi rurasqanpi? ¿‘Profeciapa cheqaq rimayninwan’ hina sumaqta reqsisqachu kani, chaymanta muyuriqniypi pasashaq ruwaykunapi sut’i qawachikuyta rikunaypaq, hamuq Reypas punku punkupiña kasqanta? ¿Yupaychaniychu chay kamachikuyta ñoqaman churakusqanta, Diospa qusqan k’anchayta qawarispa? ¿Llapan yachaykuna ñoqaman wasichasqanta, paypa kamachiqnin hina, allin sut’ichasqa kallpachakuywan wañuqkunata qispichinaypaq apaykachkanichu? ¿Manachu q’uñi-llaqllaña kani, mana imapas qhawaspa, huk kusisqa mana allin pacha runakunawan kuskanpi chakrusqa, Diospa qusqan imaymana kaqkunatawan atiyta astawan kikiy kusichikuyllapaq llamk’achispa, kikiy samayniytawan hawka kayniyta astawan munaspa, paypa causan ñawpaqman purichisqamantaqa? ¿Puriyniywanchu kallpachachkani ‘kay yuyayta, pacha pachapi aswan mast’arikusqanta, qanchis p’unchay Adventista runakuna waqrapa mana sut’i unquyninta qochkanku, hinaspa pacha runakunapa ñanninta qatichkanku’ nisqanta?”
“We hear the footsteps of an approaching God to punish the world for their iniquity. The end of time is close upon us. The world’s inhabitants are being bound in bundles to be burned. Shall you be bound up with the tares? Do you realize that every year thousands and thousands and ten times ten thousand souls are perishing, dying in their sins? The plagues and judgments of God are already doing their work, and souls are going to ruin because the light of truth has not been flashed upon their pathway.” General Conference Daily Bulletin, April 1, 1897.
“Uyarimusqanchik hamuq Diospa puriy rakinankunata, kay pachata huchankurayku muchuchinampaq. Pacha tukukuypas ñañañam chayamun. Kay pachapi tiyakuqkuna q’ipikunapi watasqa kachkan ninaqman rupachisqa kanankupaq. ¿Qamqa trigo ukhupi qura sutinwan kuska watasqa kanaykita munankichu? ¿Yachankichu sapa watapi waranqa waranqakuna, chunka kuti chunka waranqakuna almanakuna chinkachkasqankuta, huchankupi wañuchkasqankuta? Diospa onqoykuna hinallataq taripayninkunapas ñam llamk’achkankuña, cheqaq kaypa k’anchaynin mana ñanninkuman llipipichisqa kasqanrayku almanakuna wañuyman, chinkaymanpas richkanku.” General Conference Daily Bulletin, 1 de abril de 1897.
With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:9.
Tuta sunquywanmi tutaqpi qanta munarqani; arí, ukhupi kaq espirituywanmi paqariyllata qanta mask'asqayki: kay pachapi juzgamientoykikuna kaptinqa, kay pachapi tiyaqkunaqa chanin kayta yachaqanku. Isaías 26:9.