In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
Ñawpaq qillqapiqa Elías-ta huk unanchasqa kasqanta riqsichirqanchik. William Miller-pa kamachikuyninkunaman hina, “unanchakunaqa” hukmanta aswan achka niyok kayta atin. Chayrayku, Elías unanchasqa hinaqa, Elíaswan Moiséswan iskaycha unanchasqamanta huk rakita hinallataq sut’inchayta atin. Elíaswan Moiséswan iskaycha unanchasqaqa tukuy Apocalipsis libropi purin, hinallataq ima nisqanta mana yachayqa, gracia p’unchay tukukuy manaraqpas kichasqa Apocalipsis libro willakuypi ima nisqanmanta mana yachaymi. Chayraykum kunanqa, Elías unanchasqawan reqsisqa wakin profetapaq k’askaykunata sut’ita rimanqanchik.
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
Kimsa hatun willakuykunatacharqanchik chay profétik nishqankuna kasqanta sayachinapaq. Chay hatun willakuykunaqa profeta Elías, Juan Bautista, hinallataq William Miller-mi kanku, pikunatataq yuyaychasqa kachay hukninwan huknin tinkuchisqa símbolokuna hina reqsichin.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Waranqa runakunam William Millerpa willakusqan chiqaq simita jap’iqankuta pushasqa karqanku, hinallataq Diospa kamachinkuna Elíaspa espiritunwan atiyninwan oqarisqa karqanku chay willakuyta willakunanpaq. Juan hina, Jesuspa ñawpaq puriqnin, chay llakikuypaq willakuyta willaqkunaqa yacharqanku sach’apa saphinman hach’ata churayta, hinallataq runakunata waqyachiyta wanakuyman hinallataqta allin rurayninkuna rikhuchinankupaq. Paykunapa testimoniunkuqa iglesiakunata rikch’arinanpaq, sinchitaq sonqonman chayananpaq, hinallataq cheqaq kasqankuta rikuchinanpaq wakichisqa karqa. Hinaspa hamuq piñakuymanta ayqekuyta waqyaspa chay hatun yuyaychay uyarichisqa kaptin, achkaq iglesiakunawan huñusqa kaqkunaqa hampiq willakuyta chaskirqanku; paykunaqa qhepaman kutirisqankuta rikurqanku, hinaspa k’achaq waqaywan wanakuypaq, ukhu sonqo nanaywan, Diospa ñawpaqenpi pisiyaykukuspanku. Hinaspa Diospa Espiritun paykunapi samakuspa, qapariyta yanaparqanku: ‘Diosmanta manchakuychis, Payman hatunchayta qoychis; imaraykuchus juzgasqan pacha chayamunña.’” Early Writings, 233.
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
Elías, Juan Bautista, hinaspa Millerpas huk sapa espirituta chaskirqaku, chaymi paykunapa rurasqankuta pusarqan, hinallataq sut’icharqan. Paykunapa willakuyninqa karqan “iglesiakunata rikcharichinapaq, kallpawan sonqonkuta kuyuchinapaq, hinaspa qhawachinapaq” chay iglesiaskunapa “cheqaq kasqanta.” Ahabpa p’unchayninpi, Juan Bautistapa p’unchayninpi, otaq William Millerpa p’unchayninpi, mayqin iglesiaskunatachus rimapayarqaku, llapallankupas Laodiceapa ñawsa kayninta hap’ipusqaku, chay ñawsa kayqa ancha ukhu, ancha tutayaqmi karqan; chayrayku mensajetaqa chiqap, mana muyurichispalla willakunan karqan, hina “hacha sachapa sapinman churakusqa” hina. Chaypiqa probacionpa wichq’akuyta willaypas karqan; Juan Bautistapa mensajenwanqa chayqa karqan “hamunapaq kashaq phiñasqa” nisqapa amonestakuynin. Millerpa mensajenpas, “Diosmanta manchakuychik, paymanpas gloria qoychik; paypa juicio p’unchayninqa chayamunña,” nispa willakusqan, chay hamunapaq phiñasqamanta amonestakuyllataqmi karqan.
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.
Juanpa rimaynin waqyamura trompetahinataq. Payman qokasqa kamachiyqa karqan: “Llaqtayman huchankuta rikuchiy, Jacobpa wasinmanpas huchankunata” (Isaías 58:1). Manam runakunapa yachachisqan yachayta chaskirqanchu. Dioswan naturalezawanmi yachachiqninkuna karqanku. Ichaqa huk runam munakurqan Cristopaq ñanta ñawpaqta wakichananpaq, ñawpa profetakuna hina sinchita rimayninta uyarichiyta atispa, wañusqa llaqtata wanakuyman waqyachinanpaq. Mensajes Selectos, libro 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
Elíasqa kamachirqan paypa miraynin chay p’unchay akllanankupaq, Diosmanchu utaq Baalmanchu sirvinankupaq; chay mirayri mana imatapas rimarqanchu, chayqa Baalta akllaywan kikinchasqa kachkan.
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
“Manam karqachu kasqan hina allin, chiqap warnikuykunapas huchachaykunapas, aswan qayllapi, chiqanta mana qewispa rimanakuykunapas kay pachallapiqa mana hayk’aqpas nisqaykimanta aswan hatun munasqa karqanchu. Satanásqa hatun kallpawan uraykamusqa, tiempon pisillaña kasqanta yachaspa. Payqa kay pachata kusisqa willakuy-llullakuykunawan hunt’achkan, Diospa llaqtantaq munanku sumaqllata, llamp’u simillawan rimapayasqa kayta. Huchapas mana allin ruraypas mana cheqnikusqachu. Rikuchiwarganku Diospa llaqtanqa aswan sinch’i, aswan sayasqa kallpachakuykunata rurana kasqanta, hayk’umuchkanña tutayata qhipaman ñit’ispa kutichinankupaq. Diospa Espiritunpa chiqap, qayllapi llamk’ayninmi kunanqa munakun aswan manaraq hayk’aqpas hina. Upallayay, mana yuyayniyuq kayqa chinkachisqa kanan. Chay qhellakuy, puñuysapa kasqanmanta rikcharinanchikmi tiyan; mana chayta hark’aspaqa, wañuyninchikman apawasun. Satanásqa umanchikkunapi hatun atiyniyuq, kamachiq kallpayuqmi. Yachachiqkunapas runakunapas yanqa tutaya atiqkunapa ladonpi tarikuspa rikhurinqankumanta peligropim kachkan. Kunanqa mana kanchu ima neutral posiciónpas. Llapañanchikmi sut’inchaywan allin kaqpa favorninpi kashanchik, otaq sut’inchaywan mana allinwan kuska. Cristo nerqa: ‘Pipas Mana Ñoqawan kasqaqa, Ñoqapa contraypin kashan; pipas Mana Ñoqawan huñuqaqa, ch’iqichinmi,’ ” Testimonies, volume 3, 327.
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
Juanqa, paypa pacha willakuypi “iskaychasqa nacionta” suticharqan “mach’aqwaypa miraynin” nispa. Milleritakunaqa qhepakamallataqmi paykuna pacha willakuypi iskaychasqa nacionta riqsichirqanku Babiloniapa ususinkuna kasqanta. Elijahchu, Juanchu, icha Millerchu kachun, kimsañinkumanta mana mayqinpas teólogo karqanchu. Llapaninkuqa runakunaq sapaq puriyninkumanta waqyaskaq karqanku.
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
“Jesúspi kaqninpi chiqaq kay, paypa willakusqan hina phuyu sunquyuk hina p’isturasqa kashaqtin, kay p’unchayninchiskunapipas cheqaqmi, chiqaqmi; chaskiqninpa yuyaynintapas allinmanta musuqyachinqa, ñawpaq p’unchawkunapi yuyaykunata musuqyachisqan hina. Cristo nisqa: ‘Sichus mana uyarisqankuchu Moisesta, Profetakunatapas, manataqmi iñichisqa kanqakuchu, wañusqamanta huk runa kawsarimpas’ ” (Lucas 16:31).
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
“Huk llaqtakuna hina, Santo Espíritu-pa kamachiq, llapa imatapas qhawaykuspa pusasqan urapi, Señorpa ñanninta wakichinanchik tiyan, evangeliota ch’uya kayninpi mast’arikunampaq. Kawsayniyuq unu mayuqa puriyninpi aswan hatunyapunqa, anchuyapunqataq. Llapa chakrakunapi, qayllapi karupiwan, runakuna yapuy llank’anamanta, hinallataq yuyayta anchata hap’iq sapa p’unchay rantiy ranti llank’anakunamantapas waqyasaq kanqaku; hinaspa yachachisqa kanqaku experiencia-yuq runakunawan kuska—cheqaq kayta entiendiq runakunawan. Diospa ancha admiraypaq rurasqanrayku, sasa kay urqukunaqa qichusqa kanqaku, lamar qochaman wikch’usqataq kanqaku. Llank’asunchik, Jesúspi kaq cheqaq kaypa kallpanta mallikusqa runakuna hina.”
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
“Kay pachapiqa, huk qatiqninpi kaq ruwaykuna kanqa, chaykunam rikuchinqa Diosqa tukuy imapaspa kamachiqnin kasqanta. Cheqaq yachachiyqa sut’i, mana iskayrayay atina rimaywan willakusunqa. Cheqaqta willakuqkunaqa kallpachakusaqku cheqaqta rikuchinankupaq allin kamarisqa kawsayninkuwan, Diosman hina rimayninkuwanpas. Chayta ruraspankum, cheqaqta hark’aspanku atiyuq runakuna tukunku, hinallataq Diospa qosqan mana pantayniyuq churayninta cheqaqman churaypi kallpayoq tukunku.”
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
“Maykuna, cheqaqta reqsispankuña yachachisqanku, runakuna yuyayman qichurikuspa, pantasqa umakuna-man kikinkupa willakuy-hawqakuna mikhunata rakispanku, chayqa ancha pachañanña chaykunaqpaq, mayqenkunachus huk kutin evangelio willay llamk’aypi llamk’aqkuna karqanku, ichaqa mikhuna wasikunata, mikhuna qhatukunata, huk comercial llamk’aykunatapas kamachiyman aysasqa karqanku, filaman hamunankupaq, Bibliankuta allinta yachaykachaspa, Diospa siminta makipi hap’ispa, hanaq pacha angelkunawan kuska, Bibliamanta cheqaqta, espíritu mikhunata rakinankupaq. Kay llamk’ayqa kunan ancha kallpawan waqyaspa mañakun Diosmanta churaska llamk’aqkunata. Chaymantataq llapa atiyniyoq kayninqa sasachakuy urqukunaman ninqa: Qichusqa kay, lamar quchaman wikch’uykusqa kay,” Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
Elías, Juan, hinaspa Millerpas karqanku, chayrayku rikuchinku runakunata waqyasqa “aswan común” “llank’anakuykunamanta”; imaraykuchus, ñawpaqta cheqaqta yachachiq “runakuna” qhepamanqa “runa yuyaymanmi qhepakunku, hinaspataq pantasqa yuyayniyuqkunaman qunku kikinkupa willakuy-qewe fábulankunata.” Chay waqyasqa común runakunaqa qonqanku “seguro aplicación”-ta Bibliaq profecíankunamanta hina “Dios qosqanman hina.” Iskay kuti, chay pasajepi Hermana Whiteqa sut’icharqan “orqokuna” nisqantaqa “sasachakuykunapa orqonkuna” nispa. Kay runakunapa llamk’ayninqa karqan pampachay “sapa orqota.” Chay llamk’ay, ñak’aq kawsaypa yapuy llamk’anamanta waqyasqa común runakuna hunt’asqanqa, rikuchin allin Biblia yachaymanta metodología-ta reqsichiyta, chay pacha teólogo runakuna qusqanku runa fábulankunapa platosninkuwan contrastasqa.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Juan Bautistaq rurasqan, hinaspa qhipa p’unchaykunapi Elíaspa espiritunwan atiyninwan lloqsispa runakunata mana kuyukuyninkumanta rikch’achiqkunapa rurasqankuqa, achka imakunapiqa kikillanmi. Paypa rurasqanqa kay pacha tiempopi rurasqa kananpaq llamk’aypa unanchanmi. Cristoqa iskay kuti hamunanmi allin kaywan pachatuta juzgananpaq. Diospa kachaqninkuna, kay pachaman qhipa amonestay willakuyta apaqkunaqa, Cristopa iskay hamuyninpaq ñanta wakichinankum, imaynan Juanqa ñawpaq hamuyninpaq ñanta wakichirqan hina. Kay wakichiy llamk’aypiqa, ‘sapa urquchayqa hatarichisqa kanqa, sapa orqoqa urayachisqa kanqa; q’ewi ñankunaqa chiqanyachisqa kanqa, ch’aki chiqakunapas pampachisqa kanqa,’ imaraykuchus historiaya yapamanta kutimunqa, hinaspa huk kutitaq ‘Señorpa k’anchayninqa rikuchisqa kanqa, llapa aycha runakunataq kuskallaña rikusqanku; Señorpa siminmi rimarqan.’” Southern Watchman, March 21, 1905.
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
Kinsa kimsakunaq kimsan musuqchasqakunapa kayninmi Isaiaspa reqsichisqan: llapa wayq’ukunam hatarichisqa kanqa, llapa urqukunam uraykachasqa kanqa, q’iwikunaqa chiqanyachisqa kanqaku, ch’aki mana pampasqa chiqakunaqa pampachisqa kanqaku. Señorpa ñanninqa, wayq’ukunata hatarichispa, urqukunata uraykachispa, q’iwikunata chiqanyachispa, ch’aki mana pampasqa chiqakunata pampachispa waqaychasqa, ñawpaq ñankunam.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Ch'inllapi waqaqpa simin: Señorpa ñanninta wakichiychis, Diosninchikpaq ñawraq pampapi hatun ñanta cheqanchaychis. Tukuy urquchaykuna hoqarisqa kanqa, tukuy orqokuna hinaspa moqokuna uraykuchisqa kanqa; q'ewi ñankuna cheqanchasqa kanqa, ch'ullku chiqankunapas pampa tukusqa kanqa. Hinaspa Señorpa k'anchaynin rikuchisqa kanqa, llapa aychayoqkuna kuskalla rikusqanku: Señorpa siminmi chayta rimarqa. Isaías 40:3–5.
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
Simi tapukuyllapi urmaq judíokuna Juan Bautistaman tapusqanku hamuq Elíaschu kanki nispa, payqa kutichirqan manam kaniñachu; chaymantaqa kikinmi reqsichikurqan Isaíasmanta pasajewan.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
Kaymi Juanpa willakuyninmi kashan, chay judíokuna Jerusalén llaqtamanta sacerdotekunata levitakunatawan kachamurqanku tapunanpaq: “¿Pitaq qan kanki?” nispa. Payqa willakurqan, mana ñegarqanchu; aswanpas willakurqan: “Ñoqaqa manam Cristochu kani” nispa. Hinaspataq tapurqanku: “¿Imataq chayri? ¿Qanchu Elías kanki?” nispa. Paytaq nin: “Manam kanichu.” “¿Qanchu chay profeta kanki?” nispa. Paytaq kutichin: “Mana” nispa. Chaymi payta nirqanku: “¿Pitaq qan kanki? Kachamuwaqniyku-kunaman kutichiyta apachinaykupaq. ¿Imataq qan kikiykimanta ninki?” nispa. Paytaq nirqan: “Ñoqaqa ch’in p’itita waqaqpa rimayninmi kani, ‘Señorpa ñanninta allinchaychis, chiqanyachiychis,’ nispa, imaynachus profeta Isaías nirqan.” Juan 1:19–23.
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
“Señorpa ñanninta” wakichiyqa reqsichin ima metodologíatachus angelkuna Millerta pusarqanku entiendenanpaq hinaspa llamk’achinanpaq, “ñan” nisqomanta bíblicopi kaq yachayta wakichinanpaq, chay ñanpita runakuna purinanpaq karqan. Sapa “orqo”qa urayachisqa kanan karqan, imaraykuchus bíblica profecíapi orqokunaqa cheqaqkunata reqsichin, chaykunaqa ñawpaq rikuyllapi ancha sasa entiendenapaq hina rikukun. Daniel qhelqepa chunka hukniyuq t’aqa, tawa chunka pichqayuq versículopi kachkan chay sumaq santo orqota entiendenapaqqa, maymanchus norte rey yaykuyta munan, ñawpaqta reqsinam literal sumaq santo orqota Jerusalén llaqtapi, mayqenchus proféticamente sut’inchan espiritual sumaq santo orqota. Chay Armagedón sutiyoq orqota sut’inchanapaqqa, mayqenchus “Megidopa orqo” nin, hukqa rinan literal Megidoman. Chay sasa hina qhawasqa profética sasachakuykunaqa anchhuykuchisqa kanku, imaynachus huk imapa qallariyninqa chay imapa tukukuyninta rikuchin nisqa kamachiy llamk’achisqa kaptin.
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
Isaiaspa rikuchisqan, Juampa willakusqan, hinaspa Millerpa sut’inchasqan metodologiyam llapan wayq’ukunata hatarichin. Imayna kaptinpas “rikuy wayq’u” nisqa Isaias ishkay chunka iskayniyuqpi, “wañusqa tullukunapa wayq’un” nisqa Ezequielpi, utaq Joel qelqapi “Josafatpa wayq’un” nisqa, Cristopa kaynin allinta entiendesqanmanta sayasqa metodologiyam—Milleritakunapa historiankupi Palmoni, Musphay Yupaychaq hina rikuchisqa kaptin, utaq ñuqanchikpa historiaykupi Alfa hinaspa Omega, musphay simi yachaq hina rikuchisqa kaptin—Diospa Siminpa “wayq’unkunapi” rikuchisqa profetiku chiqakunata hatarichin.
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
Qiwisqa ruwaykuna allinchasqa kananpaq, ch’usaq mana llamp’u mayukuna pampachisqa kananpaq nisqaqa, Laodicea sacerdotekuna ruwasqanku costumbrekunatawan tradiciunkunatawan allinchay llamk’anamanta riman, chaykunawanmi qullusqa mikhuy platosninkupi fábulakunata sayachinku. Elíaspa llamk’ayninqa sut’inchasqa kachkan, teólogo-kunapaq sacerdotekunapaq fábulankunaman contrapi, Bibliamanta chiqap allin yachachiy ñan hina. Chay llamk’ayqa “runakuna llapanpaq rikch’aq” nisqa runakunawanmi hunt’achisqa, mana yachaysapa sacerdotekunawan teólogo-kunawanchu. Kay kimsa testigokunapa profético característicankunapiqa, huk sasach’akuyninnaq chiqap kaqpas kachkan: hamuq Elíasqa qhari runa kanqa.
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
Chay qhawasqaqa mana ancha importanqachu hina rikuriyta atinman, ichaqa Adventismoq teologonkuna qankichisqanku willakuyninkuta sayachiyta maskaspa, Panichay White-pa huk qillqasqanmanta apamunku maypichus pay hamuq pachapi rimarin huk runamanta, Elíaspa espiritunwan atiyninwan hamunanta; hinaspataq kikinkupa willakuy-sutinchasqankuta yapananku, chaymanta mana kutispa ninku Panichay Whiteqa pay kikinmanta rimashasqanta.
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“Profecía nispaqa hunt’akunanmi. Señorqa nin: ‘Qhawariychik, noqa kachamusaq qankunaman profeta Elíasta, manaraq Señorpa hatun manchay p’unchaynin chayamuchkaptin.’ Huk runan hamunan Elíaspa espiritunpi atininwanpas, [Qhaway yapasqa qillqapi.] hinaspa pay rikurimuspaqa, runakuna ichapas ninman: ‘Ancha sinchita qaparinki, qhelqa-qelqakunatapas mana allintachu sut’inchanki. Saqey ari, ñoqaqa yachachisqayki imaynatas yachachinayki kacharisqaykita.’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
Achkakunaqa kanku Diospa rurasqanta runapa rurasqanmantapas mana t’aqwiypi reqsisqankumanta. Noqaqa cheqaqta nisqayki imaynatachus Dios qoywasqanman hina, hinaspan kunan niykichik: sichus pantasqakunata maskhayllapi qhipakunki, ch’iqninakuy sonqoyuq kanki, manapuni hayk’aqpas cheqaqta reqsinkichu. Jesusqa disipulonkuna-man nirqan: “Achka imakunaraqmi qankunaman niykichikman, ichaqa kunanqa manaraqmi apanaykichik atinkichu.” Paykunaqa manaraqmi kasharqanku santu, wiñaypaq imakunata chaninchaypaq allin kasqapi; ichaqa Jesusqa prometirqan Kusiq Sonqochiqta kachamunanta, paymi llapa imakunata yachachinqa, hinaspa llapa imakunata yuyarichisunkichik, imatatachus pay nirqan chayta.
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
“Wawqikuna, ama runapi atinikuyninchista churanaqchu. ‘Saqiychis runata, paypa samayninqa senqanpi kashan; imapaqtaq payqa yupaychasqa kanan?’ Qankunaqa mana atiq almankichista Jesúsmanmi wataykuchiychis. Manam allinchu ñuqanchikpaq uray pampapi pukyumanta upyananchik, orqopi pukyu kashaqtin. Saqisunchik uray mayukunata; hamusunchik hanaq pukyukunaman. Sichus kanman huk cheqaq kaypa punto, mana entiendesqaykichis, mayqenpi mana acuerdopi kankichis chayta, maskhaychis, qillqasqa simita qillqasqa simiwan tupachiychis, cheqaq kaypa socavonninta Diospa siminpa orqominasman ukhu ukhukama uraykachiychis. Qankunaqa kikiykichista hinallataq yuyayniykichistapas Diospa altarninman churaykuychis, ñawpaqmantapacha hap’isqa yuyayniykichista anchuchiychis, hanaq pacha Espíritu-taq llapa cheqaq kayman pusasunkichis.” Testimonies to Ministers, 475, 476.
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
“Huk runa Eliaspa espiritunwan atiywan hamunan: Kay simikunaqa mana allinta entiendisqa karqan wakinkunaq, hinaspa huk sapa runaman churasqa karqan, paymi yuyasqa karqa hamunanta profetapa willakuyninwan, Señora Whitepa kawsayninmanta llamkayninmantapas qhipaman. Kay kimsa párrafokuna, ‘Let Heaven Guide’ sutiyuq kay qillqapi kaqkunaqa, Ellen Whitepa Battle Creek, Michigan llaqtapi rimarisqanmantam aslla rak’uta qhawachin, enero 29, 1890, paqarinpi. Kayqa Review and Herald, febrero 18, 1890, nisqapi rikhuriptinqa, ‘How to Meet a Controverted Point of Doctrine’ sutiyuqmi karqan. Huknin excerptokuna kay artikulomanta hurqusqa, hinaspa aswanraq kay volumenpa wakin p’anqakunata hunt’achinapaq apaykachasqa, tarikunku p’anqakuna 23, 104, 111, 119, 158, 278, hinaspa 386 nisqakunapi. Artículoq tukuy kayninpi kutichisqa kashan Selected Messages 1:406–416 nisqapi, hinaspa ‘Let Heaven Guide’ sutiyuq excerptota ruwaq rak’uqa rikhurin p’anqakuna 412 hinaspa 413 nisqakunapi. Artículo tukuy kayninpi ñawirisqa kaptinqa sut’ita rikurin: Ellen Whiteqa, kay nisqanpi, Minneapolis Conference qhipaman huk watamanta aswan pisillata qhipapi Battle Creekpi huk huñunasqa runakunaman rimarispa, kikin ministerionmanta rimasharqan. Wakinkunaqa paypa llamkayninta kritikayta qallarisqankuña. Reparaychis: chay párrafomanta ñawpaqninpi, kay volumenpi p’anqa 475pi rikhuyniyuqman ñawpaqta, Ellen White kayhinata nin:”
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
“‘Ñuqanchikqa chay hina huk kasqaman haykunanchikmi, maypichus llapa sapanchasqakuna chulluykuchkanqa. Sichus ñuqa yuyani k’anchayniyoq kasqayta, chayqa ruranayta rurasaqmi chayta rikuchispa. Ama hina kaspa, wakinkunawan tapunakuyta rurayman chay willakuymanta, mayqentachus Señorqa runakunaman qunaypaqniywan kamachiwashan, punku wisq’akuyta atinman, chaymanta k’anchayqa mana chayananpaq Diospa kachamusqan runakunaman. Jesúsqa Jerusalénman yaykuspa puriptin, ‘yachaqkunapa llapa achka huñusqasqan qallarikurqan kusikuyta hinaspa Diosta hatun qaparinawan alabayta, tukuy atiyniyoq rurasqankunata rikusqankurayku; nispa: Saminchasqa kachun Señorpa sutinpi hamuq Reyqa; hanaq pachapi thak kay, ancha hanaqpi k’anchaynintaq kachun. Hinaspa wakin fariseokuna, achka runakunamanta, Payman nirqanku: Yachachiq, discipuloykikunata upallachiy. Paytaq kutichispa nirqan: Qankunaman niykichis, kaykuna upallakunankuman chayqa, rumikunaqa chaylla qapariyninkuman’ (Lucas 19:37–40).
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
“‘Judíokunaqa kallpachakuyta munarqanku Diospa siminpi willasqa kasqan willakuyta willayta hark’anankupaq.’”
“Then she makes reference again to her own experience:
“Chaymantataqmi pay kikinpa kawsayninmanta yapamanta rimarin:”
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
“‘Profecíaqa hunt’asqa kanan tiyan. Señor nin: “Qhawariy, noqa kachamusaqman Elías profetata Señorpa hatun manchay p’unchaynin hamunankama ñawpaqta” (Malaquías 4:5). Pipas hamunan tiyan Elíaspa espiritunwan atiyninwan, pay rikhurimuptinqa runakuna ichapas ninqaku: “Qamqa ancha tukuy sonqoykiwanmi rimanki, qelqasqa Qhelqakunatapas mana allintaqa tantiyachkanki”.”—Selected Messages, volumen 1, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
“Payqa kikillanpa kawsasqanman riqsichkasqantaqa sut’inchanpas qhipanpi hamuq pharaqmanta, maypichus kayhinata nispa willakun:
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“‘Cheqaqta nisqanta willasaq, imaynachus Dios qoykuwaptin….’” Testimonies to Ministers qillqaman yapasqa.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
Ellen Whiteqa tiemponpi teólogo-kunapa, umalliq-kunapa ñawpa willakuykuna-man kutichinankupaq kasqanqa mana ima qhawachiytapas qunchu pay kikinta “qhari” nisqaman riqsichisqanta, hamuq p’unchawkunapi Elíaspa espiritunwan atiyninwan hamunanpaq. Maypitaq kachkan ima qhawachiypas Adventismo ukhupi Ellen Whitepa achka awqankunamanta, paypa Biblia nisqakunata churayman apanan ñanta maqanakusqankumanta? Hayk’aqtaq payman nisqa karqan: “qamqa mana allintaq Escritura-kunata sut’unchankichu”? Sumaqta sut’inchan, kay pacha tukukuyninpi runakunapa kuyuyaynin kananta, Elíaspa espiritunwan atiyninwan kallpachasqa; chaymantaqa mana ima chiqap ñanpas kanchu ninapaq pay yuyasqanta, kinsa kaq angelpa hatun waqyasqan kuyuyaynin chay pachaña pasakusqanta, pay hamuq p’unchawkunapi Elíaspa atiynin rikurimuyninmanta willakusqan tiempopi. Laodicea nisqa Adventista teólogo-kunaqa paykuna qatikuq ayllunkuman iñichiyta munanku Hermana White “paypa kikin kawsay experiencianmanta rimasqanta” “referisqanta”, Señorpa hatun manchakuypaq p’unchawninman manaraq chayamuspa prophetan Elías cachasqa kasqan hunt’akuynin hina.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Qhawariychik, noqaqa kachamusqayki Elías profetata, Señorpa hatun manchakuy p’unchawnin hamunanmanta ñawpaqta. Malaquías 4:5.
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
Huk willkaq Eliaspa huk unancha kasqanqa kaymi: payqa qillqasqa simipi huk metodologíata rikuchin, mayqinchus costumbrekunamanta hinaspa tradicionkunamanta ñawpaqta willasqakuna qillqaykunata rakiykachaq sacerdociopa fabulanankunata contranin. Ñanta wakichisqan ruwaynin (“kaymi ñanqa, paypi puriychik”) hunt’akun qillqasqa simipi kaq metodologíawan, mayqinchus waqlliqchasqa sacerdociopa yachachikuyninkunata contranin. Hinaspataq Eliaspa, Juan Bautistapa hinaspa Millerpa kimsan testigonkuna hina, Hermana Whitepa chay hina hamuq Eliaspa rikurimuyninmanta testimoniowan kuska, payqa qhari kanqa, mana warmichu. Palmoniwan hinaspa Alpha y Omegapa metodologían allinta entiendisqa kaptin, reqsikunku mana sasallachu qillqasqa simita hamut’anapaq bibliapa kamachikuykunamanta huk huñu hina, aswanpas Cristopa caracterninpa huk qillqasqa rikch’aynin hina, mayqinchus paypa glorianmi.
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
Chaynataq Señorpa k'anchaynin rikuchisqa kanqa, llapa runakunataq hukllapi rikunqaku; Señorpa siminmi chayta rimarisqa. Isaías 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Cristopa kikin kawsayninmi rikuchisqa kachkan imayna ñanwanqaqa Hina Rimayninta hamut’ana kananpaq; payqa Rimaymi.
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
“Diospa kamachikuynin hanaq pachapi santwariupi kashaqa hatun qallariy kasqanmi, chaymanta rumi tablapi qillqasqa kamachikuykuna, hinaspa Moisespa Pentateucopi qillqasqan, mana pantayniyuq rikusqa kikinchasqa qillqay karqan. Kay ancha importante kaqta allinta entienderqankuqa, chayhina pusasqa karqanku rikunankupaq divino kamachikuypa santu, mana hukmanyarikuq kasqanta. Paykuna rikurqanku, mana hayk’aqpas ñawpaqman hina, Salvadorpa siminkuna ima ancha kallpayoq kasqanta: ‘Hanaq pacha kay pachawan pasaqkama, kamachikuymanta manam huk huch’uy qillqapas, nitaq huk ch’ulla qillqapas imaynamantaqa chinkapunqachu.’ Mateo 5:18. Diospa kamachikuyninqa, Munayninpa rikuchikuynin kaspa, Characterninpa kikinchasqa qillqaynin kaspa, wiñaypaqmi sayanan, ‘hanaq pachapi chiqap testigo hina.’ Manam huk kamachikuyllapas qullusqachu; manam huk huch’uy qillqapas, nitaq huk ch’ulla qillqapas tikrasqachu. Salmista nin: ‘Wiñaypaq, Señor, simiyki hanaq pachapi takyachisqa kachkan.’ ‘Lliw kamachikuyninkunaqa chiqapmi. Wiñaypaq, wiñaypaqmi sayachkanku.’ Salmo 119:89; 111:7, 8.” The Great Controversy, 434.
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
Chunka chunka tawa kamachikuykunaqa Cristopa kikin kayninmanta mana tukukuq qillqasqa rikch’aynin kasqankuman hina, chaynallataq profetapa sut’inchay kamachikuykunaqa paypa kikin kayninmanta qillqasqa rikch’ayninmi.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
Noqanchik kikinchikrayku yachayta atinchik imataq cristianismota ruwachkan, imataq cheqaq kaq, imataq chaskisqanchik iñiy, imataq Bibliaq kamachikuyninkuna—hanaqpacha aswan hatun atiyyuqpaqmanta qusqanchik kamachikuyninkuna. Achka runakunaqa iñinku mana ima razónniyuq, mana iñiyninkuta sayachinankupaq imapipas kaqniyuqwan, mana allin testimoniokunawan cheqaq kaymanta. Sichus huk yuyay paykunapa ñawpaqmantapacha yuyasqankuwan tupaqtin, chaytaqa usqhayllam chaskinku. Manam imaraykum imamanpas yuyaymanaykuchu, iñiyninkuqa manam cheqaq cimientoyuqchu, hinaspa wateqay pacha chayamunqa chaypi taripakunqaku aqo patapi wasichakusqankuta.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Pipas kikin mana allin kachkasqanmanmi samaykun, Qellqasqa Diospa Siminmanta kunan p’itiyoq mana hunt’asqa yachayninwan, kaytaq salvasqampaq chaylla aypanman hina yuyaspa, wañuyman apaq pantasqapi samaykushan. Achka runakunan mana sumaqta qhispichisqa kanku Qellqasqa Diospa Simimanta argumentokunawan, chayhinaqa pantayta reqsispa t’aqwiriyta atinkuman, hinaspataq llapa tradición nisqata, superstición nisqata, cheqaq kashaqta hina qhawachisqakunata huch’achayta atinkuman. Satanásqa kikimpa yuyayninkunata Diospa yupaychasqanman yaykuchirqan, Cristoq evangelionpa llamp’u ch’uyanchasqa kayninta waqlliyta munaspa. Achka runakuna, kunan pacha cheqaqta creenikuqkuna nispata rimakuqkuna, mana yachankuchu imataq chay huk kutilla santosman qusqa fe nisqaqa—Cristo qankunapi, gloriaq suyaynin. Paykunaqa yuyanku ñawpaq linderokunata amachashankuta; ichaqa q’oñi-chiri kanku, mana allin sonqoyoq. Mana yachankuchu imayna kasqanta kawsayninkuman awayta, hinaspa kuyaypa chay cheqaq kallpanta, fe nisqaqa, hap’iyta. Mana aswan allinta Bibliata yachaqkuna kankuchu, aswanqa qilla, mana allinta uyarikuq. Qellqasqa Diospa Siminmanta pasajes nisqakunapi yuyaykuna ch’iqninakuykuna rikurimuptin, kaykunaqa mana ima raykupas yachayman yachasqakuna, mana takyasqa kankuchu imata creenikushankuta, cheqaqmanta urmaykunku. Llapanman allinta takyaykuchwanmi divina cheqaqta sinchita mask’anankupaq, chayhinaqa yachanankupaq yachashankuta imataq cheqaq kasqanta. Wakinkuna achka yachayniyoq kashankuta niyku, hinaspa imayna kashankuman kusikunku, llamk’anapaq manaña aswan kallpayoq munayniyuq kaspa, Diospaqwan, hinaspa alma-kunapaq, paykunarayku Cristo wañusqanpaq, mana aswan ruphasqa kuyayniyoq kaspa, Diosta hayk’aqpas reqsisqankumanta hina. Mana Bibliata ñawinchankuchu [chaypaq] t’uquta, wirata kikinkuq almankuman churakunankupaq. Mana sientenku kayqa Diospa simin kasqanta, paykunaman rimashaqta. Ichaqa, salvasqaman ñanta entiendesun chayqa, chiqap kachaq Inti nisqapa k’anchayninmanta qhawayta munasunchik chayqa, Qellqasqa Diospa Siminta huk raykupa yachayta munanchik, Bibliapa promesankuna, profecíankunapas qespichiypaq divina planoman sut’i gloriaq k’anchayninkunata qicharimunku, hatun cheqaqkunaqa mana sut’ita entiendesqachu kanku.” The 1888 Materials, 403.
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
Cheqaq runa kasqayta chiqaptaq cristiano kasqayqa Cristo hina kaymi. Kay qillqasqa rikuchinmi noqanchik “kikinchikpaq yachananchikta imataq cristianismo nisqaqa kasqanta.” Ninmi noqanchik “yachananchikta” “imaqmi cheqaq kayqa” nisqanta. Noqanchik “yachananchikta” “imaqmi chaskisqanchik iñiypas kasqan” nisqanta. Noqanchik yachananchik “imaqmi Bibliaq kamachikuyninkuna—kamachikuykuna aswan hanaq kamachiqmanta qusqakuna” nisqanta. Cristo hina kayqa munanmi yachayta imaq Bibliaq kamachikuyninkuna kasqanta, chaykuna aswan hanaq kamachiqmanta qusqakuna kasqanrayku. Mana chay kamachikuyniyuqqa manam Cristo hina kayta atisunmanchu, imaraykuchus aswan hanaq kamachiqmanta qusqakunaqa Paypa characterninpa qillqasqa rikchayninmi.
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
Huknin Elíaspa huknin kayninqa kachkan pactopa willakuqpaq ñanta wakichiy llamk’aymi. Elíasqa rikuchin chay llamk’ayta, mayqanqa huk ñawpaq akllasqa llaqta saqisqa kachkan, chay pachallapitaq musuq akllasqa llaqta akllasqa kachkan, chay hina willasqa ñawpaq pacha ukhupi hunt’asqa. Chay pachaqa mayllay ruwayta rikuchin, mayqanmantam lluqsiy huk llaqta, ch’uya ofrendahinata rikuchisqa, ñawpaq mana ch’uya akllasqa llaqtamanta sut’inchasqa.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Qhawariy, ñoqaqa kachasaq kachayniyta, paymi ñawpaqniypi ñanta allichanqa: chaymantataq Señor, mayqanpaqmi qankuna maskhashankichik, usqhaylla hamunqa templonman; arí, rimaykuypa kachaqninmi, mayqanpitaq qankuna kusikunkichik: qhawariy, paymi hamunqa, nispa riman Ayllukunapa Señor. Ichaqa, pimtaq sayayta atinman hamuynin p’unchawpi? pimtaq sayanman rikhurimuptin? imaraykuchus payqa hina kachkan qori ch’uyachiq nina hina, t’aksapakuqkunapa jabonninkuna hinataq. Paytaq tiyaykuspa qori qollqeta ch’uyachiq hina qhipayman, ch’uyachinmanmi qollqeta; Levípa churinkunatapas ch’uyachinqa, qori qollqe hina sumaqta pichaspa, chay hina Señorpaq hunt’asqa sunquwan haywarinankupaq. Chaymantataq Judápa Jerusalénpa haywarisqankuna Señorpaq allinmi kanqa, ñawpaq p’unchawkunapi hina, ñawpa watakunapi hina. Malaquías 3:1–4.
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
Juan Bautistaqa Cristo usqhaylla hamuspa Templonta pichanampaq ñanta wakichirqan. Templo pichayqa, Cristo ministerionpa qallariyninpi hinaspa tukukuyninpi, Malaquías qelqapa kinsa kaq kapítulon nisqanta hunt’asqan karqan. Juanqa chay willakuq karqan, pactopa Willakuqninta ñanta wakichiq, Levípa churinkunata chuyanchanampaq.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.’ Malachi 3:1–3.” The Desire of Ages, 161.
“Templota pichasqampi, Jesusqa Mesías kasqanmanta misiónninta willakurqa, hinallataq ruwanasninman yaykurqa. Chay temploqa, Diospa Presencianta tiyananpaq sayachisqa, Israelpaqpas hinallataq kay pachapaqpas huk yachachiy rikch’achiy kananpaqmi wakichisqa karqa. Wiñay tiempuymantapacha Diospa munaynin karqa llapa kamasqa kaqkuna, k’anchayniyuq, santo serafínmanta runakama, Kamaqpa unaychasqa tiyasqan templo kananpaq. Huchamantaqa runakuna mana ña Diospaq templochu karqaku. Mana allikaywan tutayachisqa, qhellisqaña kaspa, runapa sonqonqa manaña Divino kaqpa k’anchayninta rikuchirqañachu. Ichaqa Diospa Churinpa runayakuyninwanqa, Hanaq Pachapa yuyaynin hunt’akun. Diosqa runakaypi tiyan, hinaspan qespichiq graciawan runapa sonqonqa yapamanta Templon tukupun. Diosqa munarqa Jerusalén llaqtapi temploqa sapa kuti testigo hina kananpaq, sapa almaqpaq kicharisqa hatun destino kasqanmanta. Ichaqa judiokunaqa mana unanchayta entienderqakuchu chay wasipa, may sumaq hatunchakuspa qhawasqanku kaqta. Paykunaqa mana quqakuykuchu kikinkuta santo templo hina Diospa Espíritunpaq. Jerusalén llaqtapi templopa pationkuna, mana santo rantiywan rantichiywan qapariy hunt’asqa, ancha cheqaqtapuni sonqopa templonta rikch’achirqan, munay huch’uykunaq presenciawan, mana santo yuyaykunawan qhellichasqa. Templota kay pachapi rantikuqkunamanta hinallataq rantiykuqkunamanta pichaspa, Jesusqa misiónninta willakurqa sonqota huchapa qhellinmanta pichanaypaq,—kay pachapi munaq kaykunamanta, kikillanpaq munapayaykunamanta, mana allin ruway yachakuyninkunamanta, chaykuna almata ismusqanku. ‘Qankuna mask’asqayki Señorqa usqhayllam Templonman hamunqa, arí, alianzaq Kachaqnin, pichus qankuna kusikunkichik chaymanta: qhawariychik, payqa hamunqapuni, nispa Señor de los ejércitos rimarin. Ichaqa, pim kawsanqa paypa hamusqan p’unchawpi? pim sayayta atinqa rikurimusqanpi? imaraykuchus payqa qori qhelliq nina hina, t’aqsakunaq jabonnin hina. Qosqoyuq qori qhelliq hina tiyaykuspa, qullqita ch’uyanchanqa; Levípa churinkunatapas ch’uyanchanqa, qorita qullqitapas hina qhellinmanta pichaspa.’ Malaquías 3:1–3.” The Desire of Ages, 161.
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
Bautista Juanqa karqan chay kachaq, Cristopaq ñanninta waqaychaspa paypa templonta pichanampaq usqhaylla hamunampaq; hinallataqmi William Millerpas chaylla preparacion llamk’anata hunt’arqan, Cristo 1844 watapa octubre killapa 22 p’unchawninpi Santísimo Lugarman usqhaylla hamunampaq.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Cristopa hamuqnin, noqanchikpa hatun sacerdote hina, aswan santu cheqman, santuario pichanapaq, Daniel 8:14pi rikuchisqa; Runa Churipa hamuqnin Ñawpaq P’unchaykunamanta Kaqman, Daniel 7:13pi qhawachisqa hina; hinaspa Señorpa hamuqnin Templonman, Malaquías willakusqanman hina ñawpaqmantaraq willasqa, kaykunaqa chay kikin ruwasqa pasaqmanta willakuyninkunam; hinaspa kaytaqa qashan representasqanmi noviopa hamuqnin kasarakuyman, Cristopa chunka sipaskunamanta rimay willakuypi, Mateo 25pi nisqan hina.” The Great Controversy, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Juanwan Millerwan rikch’achirqanku Malakíaspa sut’inchasqan pichayta, chaymi kunan ñawpaqkuna pachasninchikpi ruwasqa kachkan.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Profetaqa nin: “Huk angelta rikurirqani hanaq pacha-manta uraykamusqanta, hatun atiyniyuqta; kay pachataq paypa k’anchayninwan achikyarqan. Hinallataq sinchi kallpawan hatun qapariyniyuq simipi qaparirqan, nispa: Hatun Babilonia urmarqan, urmarqan, supaykunapa tiyanankuman tukurqan” (Apocalipsis 18:1, 2). Kayqa iskay kaq angelpa qusqan kikin willakuymi. Babilonia urmasqa kachkan, “llapa nacionkunata huachakuyninpa phiñakuynin vinonta upyachisqanrayku” (Apocalipsis 14:8). ¿Imataq chay vinoqa?—Llut’a yachachikuyninkunam. Payqa tawa kaq kamachikuypi kaq Samana p’unchaypa rantinpi huk llulla samanata kay pachaman qusqan, hinallataq Edénpi Satanás Eva-man ñawpaqta nisqan llullakuyta yapamanta rimarisqan—almaq natural mana wañuq kayninta. Achka aylluyuq pantasqakunatapas mast’arqan karu-kamay, “runakunapa kamachikuyninkunata yachachikuykunapaq yachachispan” (Mateo 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Jesús qallariqtinmi llapan runakunaman willakusqanta, Templota picharqan chay sacrílego profanaciónmanta. Hinaspataq, paypa ministerionpa qhipa rurayninkunamanta huknin karqan Templopa iskay kaq pichariynin. Chay hinaqa, kay pachata waqyaypaq qhipa llamk’aypi, iglesiakunaman iskay sut’i qayakuykuna rurasqa kachkan. Iskay kaq angelpa willakuyninqa kaymi: ‘Babilonia urmaykunña, urmaykunña, chay hatun llaqtam, tukuy nacionkunata machachisqanrayku waqllikusqan phiñakuyninpa vinonwan’ (Apocalipsis 14:8). Hinaspataq kinsa kaq angelpa willakuyninpa sinchi qapariyninpi, hanaq pachamanta huk rimay uyarikun nispa: ‘Lloqsiychis paymanta, llaqtay, ama huchankunapi rakinakuychispaq, amataq muchuyninkunata chaskiychispaqchu. Huchankunaqa hanaq pachakama chayasqaña, Diosqa mana allin rurayninkunatapas yuyarirqanñam’ (Apocalipsis 18:4, 5).” Mensajes Selectos, libro 2, 118.
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
Cristopa ministerionpi iskay templota pichaykuna, hinallataq historia Milleritaq iskay templota pichaykunaqa, Malaquías qillqapa kimsa kaq capítulo nisqanta hunt’asqakuna karqan, hinaspataq ñawpaqman riqsichin iskay templota pichaykunaman, chaykunaqa qallarikurqan 11 septiembre 2001 watapi, New York llaqtapa hatun wasikuna Diospa huk llamk’ayninwan urmachasqa kaptin, hinaspa Apocalipsis chunka pusaqniyuq kaqpi atiyniyuq angel uraykamurqan kay pachata kikinpa hatun k’anchayninwan k’ancharinanpaq. Kaymanta wakin ima aswankuna ukhupi, kayqa mana chiqaqchaspa qhawaqmi Adventismopa Laodicea kaq teologonkuna haywarisqan q’ewi willakuy mikhunata, paykunaqa ninku Ellen Whiteqa Elias profeta kasqanta, Señorpa hatun hinaspa manchay punchawman ñawpaqta hamunanpaq. Templota pichayqa, chay pacha Apocalipsis chunka pusaqniyuq kaqpa angelnin uraykamusqanpi ruwakusqanqa, qallarikurqan pusaq chunka suqta watakuna qhipaman, Ellen White samana pampaman churakusqanmantaraq.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
Juan Bautista y sus discípulos, Miller y los Milleritas y Future for America representan a los mensajeros que preparan el camino para que el mensajero del pacto venga súbitamente a Su templo y lo limpie de su profanación sacrílega.
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
Eliasqa huk runata rikch’achin; payqa huk runata sut’in. Sut’i kawsay puriymanta qayasqa runata sut’in, mana saserdotekuna yachaq teologota chu. Paypa ministerionqa allin biblia metodologíata rikuchin, chaymi aswan hatun kamachiqpa qusqa kamachiykunakuna kanku. Paypa ministerionqa kunan Laodicea saserdotekunapa metodologíanwan tupapayan, chayqa fábulakuna, costumbrekuna, tradiciones nisqakunamanta. Ñanta waqichin huk pichay ruwaypaq, chay pichayqa huk musuq akllasqa llaqtata hatarichin, chay akllasqa llaqtapa puchuqninkunamanta, mayqinchus qispichisqa kanku. Chay pichay ruwayqa usqhaylla pasananpaq churakusqa contexto ukhupi kachkan.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Elíaspas huk representakun Diospa huk ministerionta hinallata huk llank’ayta, chaytaqa Dios kikinmi sut’inchaspa sayachin, Diospa sapallan ministerion kasqanta.
We will demonstrate this in the history of the Millerites in the next article.
Kayta qatiqpiqa Milleritakunaq historiankupi kayta qawachisunchik.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Chay siq’isqa tarde q’epichasqa sacrificiopa p’unchaynin chayamushaqtin, Elías profeta qayllaykurqan, hinaspan nirqan: Tayta Dios, Abrahampa, Isaacpa, Israelpa Diosnin, kunan p’unchay yachasqa kachun qamqa Israelpi Dios kasqayki, ñoqataq qampa kamachiqniyki kasqay, hinaspa kay llapa rurasqaykunataqa qampa simiykiman hina rurasqay. 1 Reyes 18:36.