We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.
Ñuqaykuqa Elíaspa simbolismonta rimarqaykuñam, kunanqa Monte Carmelo hinaspa Monte Sinaípa willakuyninkunawanmi rikuchishanchik huk progresivo pruebay ruwayta Protestantismopa waqranpaq, hinaspa huk progresivo desarrollo políticota Republicanismopa waqranpaq, mayqinchus Protestantismopa waqranwan kuskachasqa.
The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.
Qhipa qillqaqa rikuchkarqa Números qillqap chunka kimsayuq, chunka tawayuq kapitukunapi rebelión nisqapa puriynta, chaymi reqsichin unay Israelpaq chunka kaq, tukukuq pruebaninta Puka Lamar qusquninta chimparisqan qhipaman. Chay willakuyqa tinkun Millerita historiapa qallariy kuyuriyninwan, ichaqa hinallataq Diospa tukukuq kuyuriyninpa historianninta wan. Apocalipsis chunka tawayuq qillqapi kinsa angelkunapa llankaynin tukuyninpas hunt’akun qallariypi huk kuyuriywan, hinallataq tukukuypi huk kuyuriywan.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Kimsa angelpa willakuynin willakuypi huñunakusqa angelqa llikllin kay pachata llipinta k’ancharinanmi kikinpa hatun k’anchayninwan. Kaypiqa willakusqanmi huk llapa pachapi mast’arikuq, mana hayk’aq rikukusqa atiywan ruwana llamk’aymanta. 1840–44 watakunapi advento kuyuyqa Diospa atiyninpa sumaq rikuchikuynin karqa; ñawpaq angelpa willakuyninqa apasqa karqa kay pachapi tukuy misionero estaciunkunaman, hinaspa wakin llaqtakunapiqa karqa aswan hatun diniykunapa munakuynin, chunka soqtayuq pachak watayoq Reforma qhepamanta kaykama mana mayqin llaqtapipas rikukusqa hina; ichaqa kaykunataqa llallinqa kimsa angelpa qhipa waqyaynin urapi hatun atiyniyuq kuyuy.” The Great Controversy, 611.
Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.
Qallariy kuyuy paqarinmanta tukuy kuyuy paqarinkama, Laodicea iglesiapa historiyanta tarikunchik. Kay pachata k’anchariq angel, paypa hatun k’anchayninwan, sut’inmi reqsichisqa kashan huk kuyuy hina, manam iglesia hinachu.
“Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.
Babiloniamanta, kay profecíapi rikuchisqa pachaqa, kayhinam niyku: “Huchankunaqa hanaq pachakamam chayasqa, hinaspa Diosqa mana allin rurayninkunata yuyarirqan.” Apocalipsis 18:5. Payqa huchanpa tupuyninta hunt’achirqan, hinaspa ñak’ariy wañuchiyninpas payman urmaytaña kashan. Ichaqa Diosqa Babiloniapi llaqtayuqmi kachkanraq; hinaspa Paypa taripayninkunapa watukuynin hamunankamaraqmi kay sapaqkuna waqyashqa kanan, ama huchankunapi rakinakuytaqchu, nitaq “unay ñak’ariyninkunamanta chaskiytaqchu.” Chayraykum kay kuyuy, hanaq pachamanta uraykamuspa angelta rikuchisqanwan unanchasqa, allpanata k’ancharichispa hatun k’anchayninwan, kallpawan sinchi qaparispa Babiloniapa huchankunata willakusqan. Chay willakuyninwan kuskapiqa kay waqyaymi uyarikun: “Lloqsiychis paymanta, llaqtay.” Kay willakuykuna, kinsa kaq angelpa willakuyninwan hukllachasqa, kay pachapi tiyaqkunaman qusqayku qhipa amonestaciónmi kanku. El Gran Conflicto, 604.
All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.
Llapa profetakuna hukllamantaqmi rimanakunku, hinallataq llapankutaq aswan sut’ita reqsichinku “qhipa punchawkunata”, nisqanta, manaraq chay profeciakuna willasqa kasqan p’unchawkunata reqsichisqankumantaqa. Kay rikuchisqapa huk ejemplon hinaqa, Apocalipsis chunka pusaqniyuqpi angelqa, karqanpas kachkanpas Apocalipsis chunkayuqpi angelwan rikch’achisqa. Iskayninmi kay pachata lliphyachinku kikinpa hatun k’anchayninwan uraykamuspa. Hermana Whiteqa ñawpaq angelta reqsichin Early Writings libropi.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Jesúsqa huk hatun kallpayuq angelta kachamurqan kay pachapi tiyaqkunata willanankupaq, paypa iskay kutin rikurimuyninpaq wakichikunankupaq. Angelqa hanaq pachapi Jesuspa qayllanmanta lluqsispa, ancha lliphipiq, k’anchariq, hatun gloriawan hunt’asqa k’anchaymi ñawpaqninman riq. Willawarqanku missionninqa kay pachata paypa glorianwan k’anchachiy hinaspa runata Diospa hamuq phiñakuyninmanta amonestanankupaq kasqanta.” Early Writings, 245.
That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.
Apocalipsis chunka pusaqniyuqpi chay angelqa 11 de septiembre, 2001 watapi uraykamurqan. Chayqa ñawpaqmantaraq rikuchisqa karqan 11 de agosto, 1840 watapi uraykamuq angelwan. Isaías qillqapi suqta kapítulopi, Isaíasqa hanaq pachapi templo-taq Diospa hatun k’anchaynintawan rikuchisqa kachkan. Chay suqta kapítulopa kimsa versículonpi sut’inchan tukuy kay pachaqa Diospa hatun k’anchayninwan hunt’asqa kasqanta. Chayqa pasan Apocalipsis chunka pusaqniyuqpi chay angel uraykamuspa.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Chaykunakunamanta qhipamanmi huknin angelta rikurqani hanaq pachamanta uraykamuchkaqta, hatun atiyniyuqta; hinaspataq kay pachapas k’ancharirqan paypa hatun k’anchariyninwan. Apocalipsis 18:1.
Verse three of Isaiah six identifies the same history.
Kimsa kaq ñiqin Isayas qillqapi suqtapi chaylla historiata reqsichin.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Hukninmi hukninman qapariqkuspan nirqan: Santo, santo, santo, sut'iyoq Apu Diosmi; llapan kay pacham hunt'asqa kachkan paypa k'anchayninwan. Isaías 6:3.
Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.
Pani Whiteqa Isaiaspa santuario-manta rikchayninta Apocalipsis chunka pusaqniyuqpa kuyuriyninwan hukllachan.
“The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.
Tronop ñawpaqpi kaq serafinkunaqa Diospa hatun kayninman qhawaspa manchay yupaychaywan hina hunt’asqa kanku, chayrayku manam huk ratullapas kikinkumanta qhawarinkuchu kusisqa sonqowan, nitaq kikinkunata icha huknin-hukninmanta admirakuspa. Paykunaq alabayninpas hatunchayninpas Señor de los Ejércitospaqmi, payqa alto haqsasqa, ancha hatunchasqa kashan, p’achampa k’anchaynintaq templota hunt’an. Ñawpaqman hamuq p’unchawkunaq qhepanpi llapa kay pachaqa paypa k’anchayninwan hunt’asqa kananta rikuspanku, atipaq takiy alabayqa hukmanta hukman kutichisqa uyarikun sumaq takiyninwan: “Santo, santo, santo, Señor de los Ejércitosmi.” Paykunataqa Diosta hatunchayllapi sumaqta hunt’achin; hinaspa paypa ñawpaqninpi, allin rikuy sonqon kusichisqan urapi, manam imatapas aswan munankuchu. Paypa rikch’ayninta aparispa, paypa servicionta ruwaspa, payta yupaychaspaqa, aswan hatun munayninkuqa hunt’asqañam kashan.
“The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.
“Isaiasman qosqamusqa rikch’ayqa Diospa llaqtanpa qhipa p’unchaykunapi kasqanta reqsichin.” Review and Herald, December 22, 1896.
John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.
Juan, en Apocalipsis capítulo diez y también en el capítulo dieciocho, y juntamente con Isaías en el capítulo seis, incluyendo el comentario de la Hermana White, sitúan todas estas ilustraciones de la tierra siendo alumbrada con la gloria de Dios en el mismo punto de la historia. Toda la tierra presenció los acontecimientos que tuvieron lugar el 11 de septiembre de 2001. La historia progresiva del movimiento millerita que concluyó en 1863 tipificó la historia cuando el ángel poderoso de Apocalipsis dieciocho desciende con la historia asociada con el ángel que descendió en Apocalipsis capítulo diez. Con estas premisas iniciales establecidas, volveremos al proceso de prueba representado en Números capítulo catorce. Después que Moisés intercedió por los rebeldes que deseaban volver a Egipto y apedrear a Josué y Caleb, Dios acepta la intercesión de Moisés.
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.
Hinaspa Señor nirqan: “Qampaq rimayniykiman hina pampacharqani. Ichaqa cheqaqtapuni, noqaqa kawsashani hina, tukuy kay pachaqa Señorpa hatun k’anchayninwan junt’asqa kanqa. Imaraykuchus llapa chay runakuna, paykunaqa rikurqanku hatun k’anchayniyta, hinallataq milagruykunata, Egiptopi hinaspa ch’inneq pampapi rurasqayta; kunanqa chunka kuti watukuwaspa, manataq rimayniyta uyarisqankuchu; cheqaqtapuni mana rikunqankuchu chay allpata, mayqentachus taytankunaman jurarqani; nitaq mayqenninkupas phiñachiwaqniykunaqa rikunqankuchu. Ichaqa kamachiy wasiyniy Calebqa, huk espirituyoq kasqanrayku, llapan sonqonwan qatiruwasqanrayku, paytan pusasaq chay allpaman maymanchus yaykurqan; miraynintaq chayta hap’inqa.” Números 14:20–24.
The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.
Kaypi Números chunka tawañiqpi rikuchisqa willakuyqa ñawpaq Israel llaqtapa qhipa pruebanmi karqa, hinaspataq paykuna mana allin ruwayninkuqa chusku chunka watakuna qhipaman purina chunlla pampapi wañuyta paykunapaq takyaricherqa. Kay willakuyqa chiqapmi Revelación chunka pusaqniyoqwan tupachisqa, chaypim Dios willarqa: “cheqaqtapuni” Dios kawsashanrayku, “tukuy kay pachaqa Señorpa hatun k’anchayninwan hunt’asqa kanqa” nispa. Ancha kallpayoq rimaymi kayqa, mayqentachus Dios kay willakuy qillqasqapi churaykun; chayta ruwaspanmi payqa aswan allinta reqsichin, Números chunka kimsayuqwan chunka tawañiqpi rikuchisqa willakuyqa ñawpaqman qhawarichisqanta, Revelación chunka pusaqniyoq angelpa atiyniyoq kuyuriyninman. Revelación chunka pusaqniyoq Diospa puchuq llaqtanpa tukukuynin kasqanrayku, Diospa puchuq llaqtanpa qallariyninqa hinallataqmi ñuqanchik qhawarisqanchik Números qillqapi kay pasajepi rikuchisqa kachkan.
On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.
1840 watapi agostu killapi chunka hukniyuq p’unchawpi, iskay kaq ay rikuyninmanta Islammanta huk willakuy hunt’akusqanpi, ñawpaq akllasqa pacto llaqta runakuna Elíaspa willakuyninwan pruebasqa karqanku, chay willakuyqa chayraq allinta chiqap kasqan rikuchisqa kaptin.
On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.
11 ñiqin sitimri 2001 watapi, Islam-pa kimsa kaq ay ninapa huk willakuynin hunt’akusqanpi, ñawpaq akllasqa pactokuna runakunaqa kawsaqkunapa taripaynin qallariyninta señalarqanku, chayraq cheqap kasqan rikuchisqa Elías-pa willakuynin hina.
The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.
Millerita historiapi Elíaspa willakuyninqa proféticop pachakuna ukupi churakusqa karqan. 2001 wata, septiembre killapa 11 p’unchawpi Elíaspa willakuyninqa historiapa kutimuyninpa contexto ukupi churakusqa karqan. 2001 wata, septiembre 11 p’unchawqa 1840 wata, agosto killapa 11 p’unchawpa historianta kutichirqan, iskaynin p’unchawkuna Islammanta huk profecíapa hunt’akusqanta rikuchisqanrayku, hinaspataq iskayninpas angelpa uraykuynta señalan, maymantachus Hermana White nisqanman hina, chayqa “Jesucristoqa mana aswan pisichu kay personajemi.” Hermana Whiteqa mana hayk’aqpas ninchu Apocalipsis chunka pusaqniyuqpa angelmanta “Jesucristoqa mana aswan pisichu kay personajemi” nispa, imaynachus Apocalipsis chunka kaqpa angelmanta nin chayhinata; ichaqa Apocalipsis chunka pusaqniyuqpa angelqa kay pachata “paypa” k’anchayninwan qhanchayachin, Escrituraspas sut’ita yachachin Jesucristopa k’anchayninmi kay pachata qhanchayachin nispa.
The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.
Juzgamientota aparatuqa, qallariypi protestantekunapa pruebanta apamurqa, Elijahwan rikuchisqa hina, Millerita kuyuymi karqa. Juzgamientota aparatuqa, tukukuypi Qanchis P’unchaw Adventismopa pruebanta apamun, Elijahpa kuyuywan rikuchisqa hina, pachak tawa chunka tawa waranqakunam. Elijahpa símbolo-ninqa manam huklla niyuqchu; payqa Miller-tawan Millerita kuyuytapas rikuchin, chay hinallataq pachak tawa chunka tawa waranqakunatapas rikuchin.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.
“Moisés transfiguración urqupiqa Cristopa huchamanta wañuymantapas atipayninpaq testigom karqa. Payqa chiqap runakuna kawsarimunankupaq p'ampamanta lloqsimuqkunata rikch’achirqan. Elíasqa, mana wañuyta rikuspalla hanaq pachaman apasqa kaspa, Cristopa iskay kutin kutimuyninpi kay pachapi kawsashaqkunata rikch’achirqan; paykunaqa ‘huk ratullapi, ñawipa qespiyllanpi hina, qhipa wakra waqyasqapi’ ‘tikrasqa’ kanqaku; chaypim ‘kay wañuq kayqa mana wañuq kaywan p’achakunan tiyan,’ hinaspa ‘kay ismusqa kayqa mana ismuq kaywan p’achakunan tiyan.’ 1 Corintios 15:51-53. Jesúsqa hanaq pachapa k’anchayninwan p’achallisqa karqa, imaynachus rikurinqa chay hinata, payqa hamunqa ‘iskay kutin, mana huchawan, salvacionpaq.’ Imaraykuchus payqa hamunqa ‘Yayampa glorianpi, ch’uya angelkunawan kuska.’ Hebreos 9:28; Marcos 8:38. Qespichiqpa discipulokunaman prometesqanqa kunan hunt’akusqa karqa. Orqopiqa hamuq gloriapa qhapaq suyuynin pisillapi rikuchisqa karqa,—Cristo Rey, Moisés kawsarimuq santospa rantinchasqan, hinaspa Elías apasqa kaqkunapa rantinchasqan.” The Desire of Ages, 412.
The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.
Pasaylla nirqanta llaqtanqa chunka iskaymanta chunka kaqkunam. Achka runakuna qayasqa kanku, ichaqa pisillam akllasqa kanku. Chunka kaq pruebanpa pantasqanqa sayasqa karqan imanas kaqpi mana allin willakuyta utaq allin willakuyta Simi Suyupi qhispichisqanku otaq chaskisqanku chayman hina. Chayrayku, kaypi rikuchisqa historiaraqmi rikuchin atiy otaq atipanakuy pisi-pisi pruebakunapa historiapin sayasqa kasqanta iskay metodologíakuna akllaypi, chaykunan huk sutinchaynin kaq willakuyllata yuyarichin.
All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.
Chunka iskay chunka hukniyuq watukuqkunaqa Aunqasqa Hallp’ata llapallankum rikurqanku, ichaqa iskay sapa rikch’aq tukuykuna hurqusqakuna karqan ima kaqtaq Aunqasqa Hallp’a rikch’arisqanmanta. Huk willakuyqa runapa manchakuywan kallpachasqa karqan, hukñataq iñiyniywan. Hukninqa Diospa pusayninta qichuyta munasqanta, hinaspa Egipto llaqtapi qullqi kamachiypi kachkanaman kutiyta munasqanta rikuchirqan; huk willakuytaq Diospa pusayninpi confiayta munasqanta, hinaspa ñawpaqman puriyta Aunqasqa Hallp’aman yaykunapaq rikuchirqan.
In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.
Milleritakuna kuyuypi, aswan achka runakunaqa ajllakurqanku Babiloniapa watasqa kawsayninman kutiyta hinaspa paypa ususinkuna kayta; chayqa karqan ñawpaq angelpa profetiku willakuyninta mana chaskiy munasqankumanta rikuchiy. Cheqaq sonqoyuq Milleritakunaqa ñawpaq angelpa profetiku willakuyninta qatirqanku, 1844 watapi pawqar killakunapi ñawpaq llakikuy rikch’arisqa pantay qhepamanpas. Números qhelqapi willakusqa ñawpaqman churamun chunka iskayniyuq espiyakunaq iskay sutinchay “willakuykunata”, chaykunam iskay sapaq rikch’akuq tantiykuna kasqanta rikuchin, hukllachu profetiku willakuy manta. 1863 watapi, Laodicea nisqa Adventismuqa manam huk profetiku willakuyta chaskirqanchu; aswanpas ñawpaqmanta sayachisqa profetiku willakuytam qhesacharqu. 1863 watapi, Laodicea nisqa Adventismuqa kutirqan hinaspa chaskirqan Bibliamanta yachachiy ñaninta, mayqinchus William Miller-ta llapa ministyriunpi contraykarqan. Profetiku willakuyta qhesachaqkuna hinaspa watasqa kayman kutiyta munaqkunaqa Números chunka tawaqpi hatarikuq runakunawan rikch’achisqa kanku, paykunam tukuy tukukuyninpi chunlla pampapi wañurqanku.
The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.
Chunka número diez, símbolo hina qhawarisqa kaptin, llapa símbolokunahin aswan hukmanta achka niyniyoqmi. Símbolo hina niyninqa yachanapaqmi maypi churasqa qillqapa contexto-ninman hina. “Diez” símbolo hina rikuchinmanmi qatiykachayta. Rikuchinmanmi huk pruebatapas. Rikuchinmanmi Europapi reykunapa chunka kuti huñukuyninta, Israelpa norte ayllunkunata, Naciones Unidas-tawan. Esmirna iglesiapiqa Diospa llaqtanqa chunka p’unchawkama ñak’ariyta hap’inankupaqmi karqa.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Ama manchaychu ima ñak'ariykunatachus muchunki chaykunamanta: qhawariy, supayqa wakinniykichikta carcelman wiqch'unqa, pruebaykusqa kanaykichikpaq; chunka p'unchawkama ñak'ariyta hap'inkichik: wañuykama sapaq sonqoyuq hina qhipariy, hinaspan kawsay coronata qosqayki. Apocalipsis 2:10.
The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.
Qillqaqkunaqa Señalan Dioclecianoq ruwaynin qatiykachayta Esmirnaq historiampi, chayqa Esmirnaq historiapi aswan sinchi qatiykachay kasqanrayku, chunka watakunataq unaychakurqan. Huk historiadorakunataq Esmirnaq historiapi chunka sapa qatiykachaykunata reqsichinku. Ima hina kaptinpas, chaykunaqa Roma Imperialmanta ruwasqa karqanku, mayqinchus Daniel qanchispi chunka waqrakunawan rikuchisqa kachkan. Chay chunka reynikunaqa reykuna karqanku, Acabwan unanchasqa, paymi papadowan waqllikuyta ruwarqan; hinallataq sasachakuy pacha ukupi wañuchiyta hunt’achinampaq papadoq llamk’anan karqanku. “Chunka” nisqaqa Jezabelpaq qatiykachayta hunt’achiq estadoq atiyninta rikuchin. Daniel ñiqin huk kapítulopi “chunka” nisqaqa huk pruebapa pacha kasqanta unanchan.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.
Ruwasqayki, mañakuykim, chunka p’unchaw kamachiy kamachisqaykita; hinaspa qowayku mikhuqpaq qura mikhuyniykuta, ukyanapaqtaq unu. Chaymantataq ñawpaqniykipi qhawarisun uyaykuyku, hinallataq uyantaq chay wawakunapaq, paykunaqa mikhunku qhapaqpa mikhunanmanta; hinaspa imayna qhawasqaykiman hina, kamachiy kamachisqaykikunata. Chaymi payqa kay rimaypi paykunawan allinta rimanakurqan, hinaspa paykunata chunka p’unchaw ruwachirqan. Chunka p’unchaw tukukuyninpiqa, uyankukuqa aswan sumaqmi rikurirqan, aswantaq wirayuq aychayuq, llapa wawakunamanta aswan, qhapaqpa mikhunanmanta mikhusqankumanta. Daniel 1:12–15.
In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.
Yupaykuna qanchis chunka tawayuqpi, ñawpaq Israel llaqtamanta runakunaqa Diosta chunka kutita phiñachirqanku, chayqa chunka pruebakunata unay pacha ukhupi rikuchispa.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.
Ichaqaqmi kawsasqayrayku, tukuy kay pachaqa Hunt’asqa kanqa Señorpa k’anchayninwan. Chayrayku llapa qhariykunakuna ñawpaqta rikurqanku hatun kayniyta, hinallataq milagroykunayta, Egiptopi chaypas purunpi rurasqayta, kunan chunka kutita pruebaykuwashanku, mana uyarispa rimaynayta. Números 14:21, 22.
If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.
Sichus internetpi mask'ayta ruwaspa, pusaq chunka iskayniyuq rebelliónkuna ima nisqanman, icha Puka Lamar qispichisqamanta chunka kaq pruebakama, ima rebelliónkuna otaq mana allin llank'asqa pruebakuna ñawpa Israelpa kaqnin chunka pruebakuna ukhupi hukninpaq qillqasqa kananpaq yuyasqanta, wakin sapa imaymana variaciónkunata tarinki, mayqen pantaykuna ñawpa Israelmanta chay chunka pruebakunamanta hukninpaq señalasqa kananpaq kasqanmanta. Ñuqaqa nirqani Puka Lamar qispichisqanmi, sut'inchasqa hina 1844 watapi octubre killapa 22 punchawninwan tupachisqa kasqanrayku, chay chunka pruebakunapa qallariynin kasqanta; chayraykutaq 1844 watamanta 1863 watakama hatarimuq pruebakunata yupayta chaymanta qallariyta. Huk wiñaymanta wiñayman puriq pruebakunapa proceso karqan, 1798 watapi Danielpa libron kicharisqa kaptin qallarisqa; chay procesotaq ñawpaq angelpa willakuyninwan iskay kaq angelpa willakuyninwan tantiykuspa purirqan, kinsa kaq angel chayamusqanwan 1844 watapi octubre killapa 22 punchawninpi tukukuq.
“In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.
“Minneapolis llaqtapi Diosqa llaqtanman ancha chanin kaq cheqaq-kunata musuq churakuypi qoykurqan. Kay hanaq pachamanta k’anchayqa wakinkunapaqmi Cristota rechazaypi judío runakuna rurasqankuta hina llapa sinchi umallikusqankuwan rechazakusqa karqan, hinaspapas achka rimay karqan ñawpa marka sayachina señalkunaman hap’ipakuspa sayanapaq. Ichaqa rikuchikuqmi karqan mana yachasqankuta imakuna kasqanta ñawpa marka sayachina señalkunaqa. Karqanmi prueba, karqanmi Diospa Siminmanta yuyaychay, conciencia-man allinta chayaspa chaskisqa kananpaq; ichaqa runakunapa yuyayninkunaqa sayachisqa, wisq’asqa kasharqan k’anchay yaykunanapaq, imaraykuchus paykunaqa ña nisqaña kasharqanku kayqa huk peligroso pantasqa kasqanta, ‘ñawpa marka sayachina señalkuna’ qhichusqanta, chayqa mana huk estaca-tapas kuyuchishaqchu ñawpa marka sayachina señalkunamanta kaptinpas, paykunaqa q’ewisqa yuyayniyoq karqanku imakuna kasqanmanta ñawpa marka sayachina señalkunaqa.”
“The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.
“1844 watapi tukukuyninqa hatun ruraykunapa pacha karqan, hanaq pachapi santuario pichakuyta pasashaqta ñawinchiskunaman musphachispa kicharispa, chaymi kay pachapi Diospa llaqtanwan chiqap tupanakuq karqan; [hinallataq] ñawpaq angelpa willakuynin, iskay kaq angelpa willakuynin, hinaspa kinsa kaqpa willakuyninpas, maypi qillqasqa karqan chay unanchata oqarispa: ‘Diospa kamachikuyninkuna hinaspa Jesuspa iñiynin.’ Kay willakuy urapi huk ñawpaq tinkuchisqa sayanakunaqa karqan Diospa templon, paypa chiqaq munasqankunaq runankuna hanaq pachapi rikusqan, hinaspa Diospa kamachikuyninwan hunt’asqa babul. Tawa kaq kamachikuy Sabbath p’unchaypa k’anchayninqa kallpayuq k’anchayninkunata waqllispa lluqsimurqan Diospa kamachikuyninta p’akisqakunapa ñanninkupi. Mana wañuq kaynin mana allin runakunapaqqa ñawpaqmantapacha huk markasqa sayana. Mana yuyariniychu imapas aswanmanta kasqanta, ñawpaq markasqa sayanakuna sut’i uraman hamunanta. Kay llapa qapariy ñawpaq markasqa sayanakunata tikraymantaqa llapanpas yuyayllamanta ruwasqa.” The 1888 Materials, 518.
On October 22, 1844 the third angel arrived with a message in his hand.
1844 watapi octubre killapa 22 punchawpi kimsa kaq angelmi chayamurqa makinpi huk willakuywan.
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.
“Jesuspaj ministerionnin tukukuynin santo cheqapi tukukuspa, aswan santo cheqaman yaykuspa, hinaspa Diospa leyninta apaq arcapa ñawpaqninpi sayaruspa, huknin atiyniyuq angelta kachamurqan kimsa kaq willakuywan kay pachaman. Huk qillqasqa pergamino angelpa makimpi churakusqa karqan, hinaspa pay atiyninwan, hatun kayninwan uraykamuspa kay pachaman, mancharikuypaq amonestacionta willakurqan, runaman haykapipas apasqa kaqmanta aswan manchaylla amenazawan.” Primeros Escritos, 254.
On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”
1844 watapi 22 ñiqin octubre killapi huk angel uraykamurqan makinpi huk qillqasqa rollota apamuspam, chayta Diospa llaqtan mikunanpaq. Chaymantam chaypi reqsisqa “landmarks” nisqa yachachikuykuna mikhuspa chaskisqa kanan, icha mana chaskisqa kaspa mana mikhusqa kananpaq. Kinsa ñiqin angel rollota makinpi apamushpa chayamurqan chayqa, rollopi kaq willakuyqa suqta pruebanapaq cheqaqkunata rikuchirqan. Chay suqta pruebakunam reqsisqa karqan “tiempopa pasaynin” nisqapi, iskay chunka kimsa pachak watayuq profeciata rikuchispa; juicio nisqapi, “santuariopa pichaynin” hina rikuchisqa; kimsa angelkunaq willakuyninkuna; “Diospa kamachikuynin”; “Samana p’unchaw”; hinaspa wañusqakunaq kayninku, “almaraq mana wiñay kawsayniyuq kasqan” hina rikuchisqa.
Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.
Chay soqta chiqaq cheqaqkunaqa, chiqamanta, hukninwan huknin tinkisqa kanku; ichaqa sapankamaqa markakuna hina reqsisqa karqanku. Wakin runakuna manam munankuchu kay sinriyman p’unchawkunapa pasayninta yapayta; ichaqa sut’im, achkha runakunaqa cheqnisqanku October 22, 1844 p’unchayqa sut’i profecía hunt’asqan kasqanta. Paykunaqa chay pruebaypi pantarqanku, chaymi, chiqamanta, hark’arqa qhepaman hamuq pruebakunawan maqanakuyta. Diospa pruebaynin ruwanakuyqa kuti-kutillam sayachisqa karqan huk ñawpaqman puriq ruwanakuy hina, mayqenpiqa ñawpaqta qosusqa pruebaypi atiyta munan, chaymanta qhepaman hamuq pruebaywan tinkisqa kayman yaykunapaq.
“When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.
“Imaynapis sábado tapuy nisiqmanta k’anchayta willayta qallarisqayku p’unchawkunapiqa, Apocalipsis 14:9–12 nisqapi kinsa kaq angelpa willakuyninmanta mana sut’i churasqa yuyayniyoqchu karqayku. Runakunapa ñawpaqenman hamuspa testimoniokuypa llasa q’epiykuqa kaymi karqa: iskay kaq hatun kutimuymanta kuyuyqa Diosmanta kasqanta, huk ñiqin kaqwan iskay ñiqin kaq willakuykuna lluqsimusqankuta, hinaspataq kinsa ñiqin kaqta qusqayku kasqanta. Rikurqayku kinsa kaq willakuynin kay simikunawan tukukuqta: ‘Kaypin santo runakunapa muchuyta awantaq kasqanku: kaykunaqa Diospa kamachikuyninkunata waqaychaqkuna, hinaspa Jesuspa iñiyninta.’ Hinallataq, kunan imaynata rikunchik chay hina sut’ita rikurqayku, kay profético simikuna sábado nisqapa huk musuq allichayta qhawachisqankuta; ichaqa willakuynipi nisqa bestiapa yupaychasqan ima kasqanmanta, otaq bestiapa rikch’aynin ima kasqanmanta, hinallataq bestiapa unanchan ima kasqanmantaqa, manaraq sut’i churayniyoqchu karqayku.”
“God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.
Diosqa Santo Espiritunwanmi achkyayta paqta qhawarichirqan sirviente-kunaman, hinaptinmi chay yachachikuy aswanta-aswanta kicharikurqan yuyayninkuman. Ancha achka yachayman yaykuyta, ch’ukllayta mana saqespa allinta qhawariytaqmi munarqan, eslabónmanta eslabónman t’inkichispa. Qhawariywan, llakiywan, mana sayk’uspa llamk’aywanmi kay obraqa ñawpaqman purirqan, chaymantaq ñuqanchik willakuyniykuq hatun cheqaq-kuna, sut’i, hukllachasqa, hunt’asqa llapan kayninwan, kay pachaman qoykusqa kanankama.
“I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’
Ñam rimanakushkanimña Elder Bateswan reqsinakuyñiymanta. Payta tarirqani cheqaq cristiano caballerota hina, allin uywasaq, kuyapayakuq. Payqa ñoqata trataykarqa ancha llamp’u sonqowan, hina paypa kikin wawan kasqayman hina. Ñawpaq kutipi rimashaqta uyarispan, ancha hatun interesninta rikuchirqa. Rimanayta tukusqaymanta qhepanpi, hatarispan nirqa: “Ñoqaqa iskayrayaq Tomás kani. Manam visionespi creenichu. Ichaqa, creeyman chay panipaq kunan tuta willasqan testimonio cheqapuni Diospa qanchisman rimaynin kasqanta, chayqa kawsaypi kaq kusisqa qhariqa ñoqam kaysaq. Sonqoyqa ancha kuyurichisqa kashan. Rimariq warmita cheqaq sonqoyoq kasqanta creenim, ichaqa manam sut’inchayta atini imaynatachus payman rikuchisqa kasqan chay musphay ancha almiraypaq imaskuna ñoqanchisman willasqanmanta.”
“A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.
“Casarasqaymanta qhepaman pisilla killakuna pasasqanman hina, qhariywan kuska Topsham, Maine llaqtapi huk Conferenciaman rirqani, chaypi Elder Bates kashaqtin. Chay pachaqa manaraqtaqmi hunt’asqata creenichu noqaq rikuykunaykuna Diosmanta kasqanta. Chay tantanakuyqa ancha hatun interesniyuq pacha karqan. Diospa Espiritunmi noqapi samarqan; Diospa k’anchayninpa rikuyñinpi muyurisqa karqani, hinaspan huk kaq kutipi wakin planetakunatapas rikurqani. Rikuymanta lluqsisqaymanta qhepamanqa, imakunachus rikusqayta willarqani. Hinaptin Elder B. tapuwarqan, astronomíata yachasqayta. Noqataq nirqani mana yuyarinichu mayqen kutipas astronomíaman qhawarisqayta. Paymi nirqa: ‘Kayqa Señorpa makinmantam.’ Manan hayk’aqpas payta rikurqanichu chhayna llumpay qispisqa kusisqa kasqanta. Uyanmi hanaq pachapa k’anchayninwan lliphllirqan, hinaspan iglesiata kallpawan sonqocharqan.” Testimonies, volume 1, 78–80.
Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.
Cheqaqmi, kay llapa yachachiy chiqaqchaykuna hukninwan hukninwan tinkisqa kanku, ichaqa sapaqchasqa hina qhawasqa kayta atinku, hinaspataq Diospa kamachiqninmanakuna-man pisiy-pisiyta kicharisqa karqan. Achka iglesiakuna kan qanchis p’unchawpa samana p’unchawta waqaychaspa, ichaqa kimsa angelkunapa willakuyninta qhesachaspa. Qhesachanku chiqaq kaytaqa taripayqa qallarisqanta 1844 watapi octubre killapa 22 p’unchawninpi, ichaqa chaywanpas samana p’unchawta waqaychanku. Kay yachachiy chiqaqchaykuna hukninwan hukninwan tinkisqa kanku, ichaqa soqta sut’i chiqaqchaykunata rikuchinku.
As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.
Imaynatachus José Bates, lamar qochapi capitán, astronomíawan sumaqta reqsisqa runa, ñawpaqta mana chaskisqan Profecía Espíritu nisqata chaskirqan. 1844 watapi diciembre killapi, Ellen White ñawpaq rikchayninta chaskirqan, hinaspata qanchis kaq pruebayqa kay kuyuriypi chayamurqan.
“The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.
“Bibliamqa kanman consejeroyki kananpaq. Chayta yachay, hinallataq Diospa qosqan testimoniosnintapas; paykunaqa mana hayk’aqpas Paypa Siminwan contradecinkuchu. Sichus Testimonios mana Diospa siminman hina rimanchu chayqa, qhesachaychik. Cristowan Belialwanqa mana huñunakuyta atinkuchu.” Selected Messages, book 3, 33.
Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”
Hatun llakikuy qhipamanmi Panin White huk qillqatas allinchasqa, chaypi Cristo 1844 watapi octubre 22 p’unchaypi Santo lugarmanta Santísimo Lugarman kuyusqanta riqsichispa. Payqa chay qillqasqapa lluqsichisqanta “sapa santo”paqmi yuyaychasqa.
“I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.
“Ñuqaqa iñini, 2300 p’unchaykunapa tukukuyninpi pichasqa kananpaq Santuarioqa Musuq Jerusalén Templom kashan, maypim Cristoqa ministron kasqa. Qhapaq Diosmi rikch’aynipi qawachiwaraq huk wata mast’ariqmanta ñawpaqtaña, wawqi Crosierqa cheqaq k’anchayta charisqanta, Santuariopa pichasqanmanta, hukkunamantapas; hinaspataq paypa munaynin kasqanta, wawqi C. qillqanampaq chay qhawariyta ñuqaykuman quwasqanta Day-Star, Extra, 7 de febrero, 1846 nisqapi. Ñuqaqa Señorpa ñawpaqninpi hunt’asqa atiyniyoq kasqayta sienten, chay Extra nisqata sapa santoman yuyaychaspa mañakunapaq.” A Word to the Little Flock, 12.
Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”
Payqa qillqayqa yupaychasqan karqa Crosierpa nisqanman hina, Cristoqa Aswan Santo Cheqaman kuyusqanmanta; ichaqa chay qillqapi askha pantasqa yachachiykuna karqan, chaykunamanta huknin Protestantismo apostatapas yachachisqanmi karqa, Danielpa libropi “sapa p’unchay” nisqaqa Cristopa ministerionninta rikuchisqanta. Chayraykum payqa huk sut’inchayta qillqarqan, ñawpaqta 1850 watapi rikhurichisqa, qhepantataq Early Writings sutiyuq libropi yapasqa. Chaypim reqsichirqan, “juzgamientopa horanmanta waqyayta qosqankuqa ‘sapa p’unchay’ nisqamanta allin qhawariyniyuq kasharqanku” nispa.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.
“Hinaspanmi rikurqani ‘sapa p’unchaypaq’ nisqaman hina (Daniel 8:12) chaypi ‘sacrificio’ nisqa simiqa runakunaq yachay-sapa kayninwan yapasqa kasqanta, mana qillqasqa textoman perteneseqchu kasqanta, hinallataq Señorqa chaymanta allin qhawariyta qorqan juicio horapa waqyasqanta willaqkunaman. Hukllachasqa kay karqanmi, 1844 watamanta ñawpaqta, casi llapa runakuna ‘sapa p’unchaypaq’ nisqamanta allin qhawariypi hukllachasqa karqanku; ichaqa 1844 watamanta kay confusionmanta qhepaman, huk qhawariykunata hap’ipusqanku, chaymanta tutayaywan confusionwan qatiqnin hamusqa.” Early Writings, 74.
The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”
Danielpa qillqasqa libropi “sapa p’unchaw” nisqamanta yachachiyqa, iskay chunka wata paqarinman qallarishaqnin pacha, Adventismopa kutimuyta apostatakuq protestantismopa metodologíaman rikuchiq unanchay tukurqan; kunan p’unchawpis, “sapa p’unchaw” nisqamanta chiqap Millerita yuyaychasqataqa Adventismopa teólogo-kunaqa qichurqunñam. Chaytaqa qichurqanku, mana qawaspallachu Sister White sut’inchaspa rimarisqanta, Millerita-kunaqa allintam reqsirqanku “sapa p’unchaw” nisqata paganismopa satanik atiynin kasqanta. “Sapa p’unchaw” nisqamanta cheqaq kaytaqa qichurqanku, manam paypa ispiritupi qelqasqa chaskichikuyninman kutichispaña, Millerita-kunapa yuyaychasqan allin kasqanta nisqanman contrarispaqa, aswanpas sut’ita rimarisqanman chiqanmanta contrarispa, llulla yachachiyqa—“sapa p’unchaw” nisqaqa Cristopa santuariopi ministerionta rikuchin nispa yachachiq—“hanaq pachamanta qarqosqa angel-kunamanta” apamusqa kasqanta.
“And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.
«Chaypi karqa Wawqi Daniells, paypa yuyayninta awqaqa llamk’achisqan; hinaspa qanpa yuyaynikiwan Elder Prescottpa yuyayninpas llamk’achisqa karqanku hanaq pacha manta qarqosqa angelkunaq nisqanrayku.» Manuscript Releases, volume 20, 17.
Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.
Paypaqa chaskiywanmi kunan Adventismo huknin “fabulakunapa mikhunan” hina llamk’achkan chayta sinchi sonqowan qhesachasqan karqan, imaraykuchus Daniellswan Prescottwan satanapa atiyninpa huk unanchanta (paganu kayta) hap’ispa, chay unanchata Cristoqman (Paypa santuariopi ministroynta) churakurqanku. Kaywanqa pusqayuq doctrinal pruebakuna kanku.
The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.
Iskay chunka suqta qhawariyqa, 1863 wataman pusakuy historiapi, 1850 watapi Habacucpa iskay kaq tablanta rurachiymin. 1843 watapa ñawpaq pionerokunaq cartanqa 1842 watapin rurasqa karqan, hinaspataq “1843 watapa carta” nisqa sutichasqa karqan, imaraykuchus Cristo kutimunanpaq 1843 watapi willakusqanrayku. Habacucpa iskay kaq tablanta rurachinapaq kamachiyqa 1850 watapin Hermana White-man qosqa karqan. Habacucpa iskay tablankunata rurachiyqa huk ñiqin angelwan iskay ñiqin angelpa historianta kimsay ñiqin angelpa historiwan tinkuchin. Willkankaq kawsayninmanta llamkayninmantawan qelqasqa biografíapiqa, paypa miran nietonmi 1850 watapa carta rurachisqa kanankama apaq ruwaykunamanta huk tukuyninta qoykun. Chaytaqa ruran Hermana Whitepa allin akllasqa rimayninkunata churaywan, hinaspataq pay kikinqa chay tukuypi comentarionta yapaspa.
“On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.
“Kutimusqayku wawqi Nichols-pa wasinman, Señorqa huk rikch’ayninta qorwanmi, hinaspa rikuchiwasharqan cheqaq yachachikuyqa qillqasqa tablacunapi sut’ita rurasqa kananpaq; chaymi achka runakunata cheqaq yachachikuyta akllanankupaq apamunqa kimsa kaq angelpa willakuyninwan, iskay ñawpaq kaqkunapas qillqasqa tablacunapi sut’ita rurasqa kasqankuwan.—Carta 28, 1850.”
“In this vision she was also shown that which would give James White courage to continue publishing:
“Kay rikch’aypiqa paymanqa hinallataq rikuchisqa karqan ima kaqpas James White-man kallpachananpaq qillqasqankunata paqarichiyta sapaqllamanta qatiqllapaq:
“I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.
“Noqapas ricurirqani papelqa lluqsichisqa kananpas chay hinallataq ancha necesariu kasqanta, imaraykuchus kachakunaqa huk papelta apanankupaqmi necesitanku, chaypi kunan p’unchaypa cheqaq yachachiy kaqtin, uyariqkunapa makinkuman churaypaq; chaymantaq cheqaqqa mana yuyaymanta chinkananpaqchu karqan. Hinallataq papelqa rinman karqan maymanchus kachakuna mana rinankuman atinku chayman.—Ibid.
“Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:
“Musuq siqi qillqasqa llamk’ayqa chaylla qallarisqa karqa, hinaspataq oportunidad qosqa karqa wawqikuna-man chaymanta willanaykupaq Present Truth nisqa qillqap chay qatiq killapi James paqarichisqanpi:
“The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.
“Siq’i. Danielpa Juanpaq rikch’ayninkunamanta pacha-kamachisqa siq’i, kunan p’unchaypi cheqaq-kayta sut’inchaspa rikuchinapaq wakichisqa, kunanmi lithographía nisqawan ruwachkasan Dorchester, Massachusetts llaqtamanta wawqi Otis Nicholspa qhawasqan ukhupi. Kunan p’unchaypa cheqaq-kayninta yachachiqkunaqa ancha yanapasqañam chaywan. Kay siq’imanta aswan willakuyqa qhipamanmi qaypi qosqa kanqa.—Present Truth, noviembre killapi, 1850 watapi.
“By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.
1851 wata qhipa enero killapa tukukuyninmanña, siq’iqa wakichisqaña karqa hinaspa iskay dolarpaq willakusqa karqa. James White ancha kusikurqa chaymanta, hinaspa mana qullqillapaq qusqan karqa “Diospa qayasqan runakunaman kinsa kaq angelpa willakuyninta qunankupaq” (Review and Herald, enero, 1851). Wakin munakuyniyuq qusqakuna yanapasqakuñam rurasqankuman qullqita hunt’achiyta, chay qillqasqapa paqarichisqa kasqanpa chaninninkunata pampachinankupaq. Arthur White, Ellen G. White: The Early Years, volumen 1, 185.
Speaking of the 1843 chart Sister White recorded that it had been directed by God.
1843 watasqamanta parlashaspan, Paní Whiteqa qillqarqanmi chayqa Diospa pusasqan kasqanta.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.
“Señorqa rikuchiwarkani 1843 watapi rurasqa cuadroqa Paypa makinwan pusasqa kasqanta, chaymantaqa mana ima partellanpas tikrasqa kananpaq kasqanta; yupaykunapas Pay munasqan hina kasqankuta. Paypa makinqa huk pantayta waq yupaykunapi hawanpi kasharqa, chay hinaqa mana pipas rikuyta atinanchu karqa, makinqa chinkachisqa kama.” Review and Herald, November 1, 1850.
When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.
1850 watapi huk lurasqa mandamientowan tinkisqa k’anchayta qillqaspanmi, payqa 1843 wata chartamanta nisqaman hina, 1850 wata chartapaqpas chaylla divina aprobacionta qorqan; chay hinallataq, chay pacha wak chartakuna rurachkasqankutaqa Señorpaq mana allin kasqanta reqsichirqan. Musuq charta ruray mandamientotaqa musuq qillqasqa publicaciónta imprimiy mandamientowan kuskachasqa kasqa.
“I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
“Rikurqani siq’i ruranakunaqa llapa pantasqa kasqanta. Chayqa wawqi Rhodesmanta qallarisqa karqa, hinaspataq wawqi Casemi chayta qatirqan. Qullqi gastasqa kasqa siq’ikuna ruranapaq hinaspa mana allin, millay rikch’akuq salq’a llimphikuna ruranapaq angelkunata chaymanta hatun k’anchayniyuq Jesus-ta rikuchinankupaq. Chaykunata rikurqani, Diospaq mana kusichikuq kasqankuta. Rikurqanitaq Diosqa wawqi Nichols-pa siq’i lluqsichisqanpi kasqanta. Rikurqanitaq kay siq’imanta willakuypas Bibliapi kasqanta, hinaspa kay siq’i Diospa llaqtanpaq wakichisqa chayqa, hukpaq allin kaptinqa hukpaqpas allinmi, hinaspa mayqinpas musuq siq’i aswan hatun tupupi pintasqa nisqanta munanman chayqa, llapankupaqpas chay hinallataq ancha necesitakun.”
“I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.
“Rikurirqani Hermano Case ukhupi huk chartam munaspa mana samarisqa, mana allin sonqoyuq, mana satisfechosqa, mana agradecidosqa sonqoy kashasqanta. Rikurirqani kay pintasqa chartakunaqa congregación patapi mana allin ruwayniyuq kasqanta. Chaymi huñunakuypi kanman karqa qhasi, paja-hina asikuywan p’enqachaq espíritu.”
“I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
Rikurqaniqa, Diospa kamachisqan tablakuikuna yuyayta allinpaqmi takyarqan, mana ima willakuywanpas. Chay tablakuikunapi angelkunapa rikch’ayninpi k’ancha, kuyay, hanaq pacha kaymi kashan. Yuyayqa mana sut’illa reqsisqa hina Diosman hina hanaq pachaman pusasqa kachkan. Ichataq huk tablakuikuna, wakichisqa kasqankunam, yuyayta millayachin, hinaspa yuyayta aswan kay pachapi tiyachin, mana hanaq pachapichu. Angelkunata rikuchiq siq’ikunaqa aswan supaykunaman rikch’akun, mana hanaq pachapa kaqkunamanchu. Rikurqaniqa, chay tablakuikunaqa punchawkuna hinaspa semanakuna tukuy Brother Casepa yuyayninta hap’isqankuta, payqa chay p’unchaykunapi Diosmanta hanaq pacha yachayta maskhanan karqan, hinaspa Espírituq graciankunapi, cheqaq kay yachaypipas wiñanan karqan.
“I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.
“Ñuqaqa rikurqani: si chay qullqi, siq’ichasqa tablata lluqsichinapaq ususqa qispichisqa karqanman, chaymantaqa allinmanta qillqasqakunapi tractokunata hukin imakunatapas lluqsichispa, wawqekunapaq cheqaq kayta sut’inchasqata churayman spendesqa karqanman, ancha allinta ruwaspa almaskunata qespichinman karqan. Rikurqanitaqmi: chay tablata ruwaq llank’ayqa rupha onqoyhina mast’arikusqa.” Manuscript Releases, number 13, 359; 1853.
She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.
Sut’inmi nisqata nin sut’itaqa “Diosqa karqan wawqi Nichols-pa [1850] siq’in rurasqanpi qillqasqa willayta uyarichispa,” hinaspataq karqanmi “kay siq’imanta huk profecía [Habacuc iskay] Bibliapi.” Paymi chaymanta reqsichirqanpas “siq’ikunaqa” [achka rimay; 1843 hinallataq 1850] “Diospa kamachisqan kaspa, yuyayman alli hinata chayarqan, mana ima sut’inchaypas kasqanmanta.” Habacuc iskayqa Milleritakunata kamachirqan musquyta sut’ita qillqanankupaq tawlakunapi, (achka rimaypi), iskaynin siq’ikunata ñawirispaqa Diospa Simiyninpi kayman chayman purinanpaq. Diosmanta kaq siq’ikunaqa mana yapasqa sut’inchaykunata munarqankuchu, imaynachus Uriah Smith-pa 1863 watapi llulla siq’in kasqanpi.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Hinaqtin Tayta Diosmi niwarqan: Qillqay chay rikuyta, sut’itaq qillqaruy tablaskunapi, ñawirisqan runaq usqhaylla purinanpaq. Habacuc 2:2.
The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.
Chunka kaqnin ñawpaq qillqapa sunqunmi kay. Moisés willakuywan yupasqa chunka pruebakuna, Números tawa chunka tawañiyuq qillqapi rimasqanman hina, hebreo yachaqkuna chaymanta wakin teología yachaqkunapas imaymana yuyaychakuykunata ruwanku: Mayqin ruwaykunaqmi, Puka Lamar qespichisqa kasqanmantapacha chunka espía runakuna hatarikuyninkama historiapi kaqkuna, chayman rikch’akuqkuna kanman nispa. Chay historiapi kaq hatarikuyqa wakin rikch’akuyninkunata akllanapaq qun, ichaqa sut’inmi chunka kaq prueba qallariynin kasqanta tawa chunka wata ch’inchiywan wañuypaq puriyta chunkaq pampapi, tukuy hatarikuqkuna, yuyayniyuq kay edadman chayasqa kaqkuna, wañusqankama.
In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.
Chayna hina, wakinkunaqa kay chunka yachachiy pantaqkuna akllayniymanta rimayta atinman, imaraykuchus wakin hukniraykuna kanman, kaypi ñuqaqa nisqaymanta aswan allin hina rikurinqaku. Chayta nispaqa, chunka kaq, tukukuynin pantaqqa, chunka espíaqkuna hatarikuyninku hina sut’inmi kachkan. Chayqa karqan Levitico iskay chunka suqtayuqpi qanchis kutiqkunata mana chaskiy. Achka profetayuq pruebakuna kanku kay riqsichiyta sayachinankupaq.
In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.
Qatiq qillqapiqa qallarisunchik reqsichiyta chay profetap wilakuq testigokunata, mayqenkunachus sayarichin chay reqsichiyta nisqa Levitico iskay chunka suqtayuqpi qanchis kutikunaqa Laodicea Adventismopa chunka kaq, qhepa tukuynin huchallikuynin kasqanta.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.
“Diospa atiynin cheqaq kasqanmanta qhawachiptin, chay cheqaqa wiñaypaqmi cheqaq hina sayanan. Mana ima qhipa yuyaykunaqa, Dios qosqan k’anchayman contrapi kaqkunaqa, chaskisqa kananchu. Runakuna hatarinqaku Qhelqakunaq nisqanta sut’ichaykunawan, paykunapaq cheqaq kasqankuwan, ichaqa mana cheqaqchu. Kay pacha tiempopaq cheqaqtaqa Diosmi qorqanchik iñiyninchikpa cimienton hina. Pay kikinmi yachachiwanchik ima cheqaq kasqanta. Hukmi hatarinqa, chaymanta hukpas, musuq k’anchaywan, Diospa qosqan k’anchayta contradicikuspanku Santu Espiritunpa rikuchisqanwan.”
“A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“Wakin runakallaqraqmi kawsashachkanku, kay chiqaq kay churakuyninpi tarisqanku yachayniyoq kachkaspa. Diosqa khuyapayakuqtaqmi paykunapa kawsayninta waqaycharqa, kawsayninkupa tukukuyninkama kutin kutinta rimarinankupaq, imaynam paykuna pasasqankuta, apóstol Juanpas kawsayninpa tukukuyninkama rurqasqan hina. Wañuyninpi urmasqa estandarte apaqkunataqmi qillqasqankuta musuqmanta ruraspa rimanqaku. Yachachisqam kani: chaynaqa paykunapa rimayninku uyarikunqa. Paykunam testimoniota qunanku, ima kasqanmantaq kay pachaq chiqaq kayninqa.”
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.
“Manam ama chaskisunchikchu chay simikunata, pikunachus hamunku huk willakuywan, ñuqanchikpa iñiyninchikpa sapanka ancha allin punto-kunata contradicinqa chayta. Paykuna tantachinku achka qillqasqa Sagrada Escritura-manta, hinaspa chaykunata montonaspa churanku sut’ichasqa yuyayninkupaq prueban hina. Kayqa ruwasqa karqan kutin kutin kay qhipa pichqa chunka watakunapi. Hinaspapas Escritura-kunaqa Diospa siminmi, hinaspa yupaychasqa kananmi; ichaqa chaykunapa aplicasqankuta, sichus chay aplicasqan huk pilarta kuyuchin Diospa sayachisqan cimientomanta kay pichqa chunka watakunata, chayqa hatun pantasqanmi. Pichus hina aplicayta ruwan, manan reqsinchu Espíritu Santopa admiraypaq rikuchikuyninta, mayqinchus kallpatawan sinch’ita qorqan ñawpaq willakuykunaman, chaykunataq Diospa llaqtanman chayamurqan.” Selected Messages, libru 1, 161.