We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.
1863 watata riqsisqa qhipa pruebapa punto nisqatan reqsichkayku, 1844 watapi hatun llakikuywan qallarisqa pruebakunaq huk sutinchasqa qatiyninpi. Ñawpaq lógica yuyayniykuqa kaymi: Millerita kuyuy tukukapun 1863 watallapi, Estados Unidos suyup gobiernónwan kamachikuyman hina Séptimo Día Adventista iglesiaq legalmente qillqasqa kasqanrayku. Proféticamente 1798 watapi qallarisqa kuyuyqa, 1863 watapi tukukapun.
Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.
Yuyaychasqa qelqakuna willakunku Apocalipsis chunka pusaqniyoq qhapaq angil uraykamusqan septiembre 11, 2001 p’unchaypi, chay ruwayqa ñawpaqmantapacha rikuchisqa karqan Milleritakuna kuyuypi, hayk’aqti Apocalipsis chunkaq angil uraykamurqan. Milleritakunaq kuyuyuyninku qallarikurqan pacha tukuypi 1798 watapi, hayk’aqti Daniel qelqap pusaqniyoq, isqonniyoq t’aqakunaq Ulai mayu rikuy unquchasqamanta kicharisqa karqan. Pachak tawa chunka tawa waranqa runakunaq kuyuyuynin qallarikurqan pacha tukuypi 1989 watapi, hayk’aqti Daniel qelqap qhipa kimsa t’aqakunaq Hiddekel mayu rikuy unquchasqamanta kicharisqa karqan.
Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.
Ishkay pacha tukukuykunapa tiemponmi ñawpaq akllakusqa llaqtata, sapaq historiankunapi kuyuypi kaqkunamanta, aswan-aswanta rakiyta qallarin. Sapaq historiapa hatun kamachikuynin llapan runakunapa ñawpaqninpi takyachisqa kaptinmi, sapaq historiapa angelnin uraykamun. Willakuy, kuyuy, chaymanta willakuqpas, sapaq historiapi, ñawpaq akllakusqa llaqtapa huchanta rikuchinapaqmi Señorpa llamk’achisqan yanapakuykuna karqan; imaraykuchus, imaynatachus Cristo kikin llamk’ayninmanta yachachirqan hina, mana hamuspaqa, historiapi ch’iqnikuq Judíokunaqa mana huchayuqchu kanman karqan. Willakuq, willakuy, kuyuywan kuska, taripanakuypa rurana yanapakuykunam karqan, ñawpaq akllakusqa llaqtata sapaq historiankunapi aswan-aswan achikyayta rechazakusqanrayku mañakusqa kasqankuta rikuchinapaq; hinallataq, angel uraykamuptinmi, ñawpaq tratopa llaqtapa taripanakuy ruwasqa kashasqanta señalachirqan. Taripanakuypa ruranaqa reqsichisqa kachkan, maypachachus chay historiata rikuchiq profetakuna Señor paykunaman qoyasqan willakuyta mikhunku chaypi. Willakuyta mikhuspaña, chay willakuyta apanku ñawpaq akllakusqa llaqtaman, mayqenkunachus sinqa rumiyasqa, hatariq llaqta hina rikuchisqa kanku, mana uyariyta munaspa, mana kutirikuyta munaspa. Angel uraykamuptinña, willakuyta mikhusqankumanta qhipaman, chay hatariq llaqtapa taripakuynin qallarin.
We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.
Ñuqayku kay juzgamientopa ruwasqan ñan ñawpaq Israelmanta, Números qillqapi rikuchisqa hina, Millerita kuyuriyninpa historiantaqman churaniku, chaymanta tukuyninpi kay pruebaypa rurayninta pachak tawa chunka tawa waranqa runakunapa kuyuriyninmanpas churanikusunchis. “Chunka” yupaypa simbolismonqa mayqin pasajepi churasqa kasqan contextonman hina sut’ichasqa kanan.
The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.
Chunka huk pruebakunapa qatiyninqa qallarin llakikuymanta, yaqa Puka Qochapi ñawpa Israelpaq, utaq 1844 watapi octubre killapa 22 p’unchawninpi Milleritakunapaq. Panikuna White nisqaqa reqsichin chay pacha kicharisqa “marka-hina chiqaqkunata”, qallarispa imatachus payqa suticharqan “pacha pasasqanta” nispa. Hebreokunapa llakikuyninqa karqan Faraonpa ejercitunpa amenazaynin. Hebreokunapa Diosta atiyninpi mana iñiyninqa rikurirqan enemigo ejercitunkumanta manchakusqankuman kutichisqankupi, hinallataq chunka kaq, tukuypa qhipa pruebapipas. Jesusqa qallariymanta tukukuqta rikuchin, chayrayku Iyasqa Hallp’api hatun runakunamanta manchakuy, mayqintachus chunka espiyakuna reqsichirqanku, chay kikillan manchakuy karqan, mayqinchus Puka Qochapi llakikuyninkutapas paqarichirqan. Millerite kuyuypaq chunka kaq, qhipa pruebanqa huk pacha profecía kanqa, imaynatachus 1844 watapi octubre killapa 22 p’unchawninqa karqan.
The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.
Millerita historiapa ñawpaqman wiñachisqa pruebakunapi hatun llakikuyqa qallarisqa huk historiata, chay historiataqa unanchasqa karqa unay Israel runakunapa Egiptomanta qispichisqa kayninkuwan sut’ita. Puka Lamar qallarimuspa, karqa chunka pruebakunapa qatiqnin, hinaspa qhipa pruebanqa ñawpaq pruebatapuni rikuchinqa. “Pacha pasasqan” hatun llakikuypi paqarirqa huk pacha willakuypa mana allin entiendesqanmanta. Israel espiritualpaq pruebakunapa tukukuyninqa kaqlla kachkanman ñawpaq kaqwan. 1863 watapi, Israel literalpa umalliqninkuna akllasqaku kutiyta biblia-yachachiy ñanman, chay ñanqa paykuna chayraqmi sut’icharqaku Romaq ususinkuna kasqanta, hinaspa rechazárqaku, utaq niwaq chayqa mana allinta entienderqaku, Bibliapi aswan unay pacha willakuyta. Chunka pruebakunapa tukukuyninqa, literal Israelpipas espiritual Israelpipas, qallarikuyninwanmi rikuchisqa karqa. Hinaspa tukukuypi, iskaynin ejemplokunapipis, hatarikuqkuna rikuchirqaku munayninkuta kutiyta maymanchus chayraq qispichisqa karqaku chayman.
By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.
Levítico iskay chunka soqtayuqpi qanchis kuti nisqata mana chaskispan, Laodicea Adventismomanta runakuna huk mana ñawpaqmantaraq yuyasqa profétik sasachakuyta ruwarqanku. Kunan p’unchaykama manaraq atirqankuchu chay sasachakuyta allinchayta, ichaqa chayta ruwanankupaq imaymana llulla willakuykunata mikhuna hina qawarichispa apamunku. Chay sasachakuyqa chay versículopi kashan, mayqintachus Hermana White Adventismopaq hatun sayaqninwan chawpi sayaqninwan hina sut’inchan.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
Tukuy qillqakunaq chawpinpi, Advento iñiypa cimientonpas, chawpi sayarichiq pilarninpas ashwan aswan karqan kay rimaymi: “Iskay waranqa kinsa pachak p’unchaykama; chaymantaq santuarioqa llimphuchisqa kanqa.” [Daniel 8:14.] El Gran Conflicto, 409.
Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.
Adventismoqa achkata ninmi chunka tawaq versículomanta, ichaqa manam hayk’aqpas rimanchu chay versículomanta rurasqa ñawpaq kaq qhawariymanta. Chay qhawariyqa kaymi: chunka tawaq versículoqa huk “kutichiy” kasqan. Huk kutichiyqa manam ima niyniyuqchu, mana churaqnin tapuyta ima kasqanwan kuska kaptinqa. Chunka kimsayoq versículotaqa manam yuyayman hina, simi kamachiyman hina, nitaq allin yuyayman hina ch’iqiyta atinchu chunka tawaq versículomanta, imaraykuchus chunka kimsayoq versículoqa tapuymi, chunka tawaq versículoñataq kutichiymi.
The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.
Tapukuy, allinta churasqa hinaspa chaninnaq sut’inchasqa kaptin, chunka tawañiqi versiculoman Adventismo yachachisqanmantapas ancha hukniraypaq yuyayta paqarichin. Kayqa mana ninchu chunka tawañiqi versículo mana “Adventista iñiypa simin hinaspa chawpi sayaynin” kasqanta, imaraykuchus chayqa chay hina kashan. Aswanqa ninmi, Adventismo 1863 watapi qanchis kuti nisqata pantaspa hinaspa saqispa, mana atirqanchu chunka tawañiqi versículo cheqaqtapuni imata niqta hunt’asqata sut’inchayta. Qelqasqa Sagradaspi, kuskan cheqa mana cheqachu. Allinta entiendesqa kaptin, chunka kimsayoq versículopa tapukuyninmi mañan uyarinanchikta chay profecíaman, mayqinchus reqsichin santuario pichasqa kananpaq, mayqinchus sarusqa karqa, hinaspataq mayqinchus reqsichin ejercito sarusqa kayninpaq profecíamanpas. Iskay waranqa kinsa pachak watayoq profecíaqa ‘santuariomanta’ rimarin, iskay waranqa pichqa pachak iskay chunka watayoq profecíaqa ‘ejércitomanta’ rimarin.
To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.
Ishkay versokunapa tinkisqanta allinta rimayqa unay yachayta munan, chaytaqa kay qillqasukunapi kunanqa mana ruwasaqchu. Kay nisqakunaqa watakunapi kutin-kutin rimarisqa kashanku, hinaspa tarikusqa kanman Habakkukpa Tablankuna nisqa qatiqpi. Kunanpas Elíaspa unanchayninmanta rimashaniraqmi, chay cheqaqkunaqa ñawpaqta tukuchiyta munani.
William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.
William Millerqa Adventismopa qallariyninpi Eliaspas karqan, ñawpaq tarisqannataq Levitico iskay chunka suqtayoqpi qanchis kuti karqan; chayrayku, 1863 watapi chay cheqaq kayta qhespichisqankuqa Eliaspa willakuyninta qhespichiy karqan. Kay pachapiqa Alphawan Omegawanpa chay unanchayninmanta rimashani, mayqanmi tukukuyninta qallariyninwan rikuchin. Ñawpaq Israel ñawpaq llaqtapa qhipa pruebanninqa ñawpaq pruebanpi rikuchisqa karqan. Iskay pruebaqa hukk yuyayllata rikuchinku: mana judío nacionkuna Diosmanta aswan kallpasapa kasqanta manchakuyta. Chunka kaq pruebaqa kamachikuyninpi kikillan kaptinpas, ñawpaq pruebamanta aswan hatun hatarikuq mana kasukuy karqan; imaraykuchus Diospa atipayninpa historianninqa ñawpaq pruebanpi chay hatarikuqkunapi thak saksay sunquchasqa confianza paqarichinan karqan. Paykunaqa Diosta qhespichisqankuta rikuchirqanku, paypa kallpanmanta aswan achka pruebakuna kaptinpas, Puka Qochapi kasqanmantapas aswan achka. 1863 watakama Millerita Adventismoqa hatun llakikuy Diospa atiyniyoq ruraynin kasqantaña sut’inchaspa karqan, ichaqa chaymantaña kamachiqta akllayta, Egiptoman kutiyta, hinaspa Danielpa “juramento” nisqan Moisespa willakuyninta qhespichiyta akllarqanku, mayqanmi Eliaswan rikuchisqa karqan.
Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.
Qanchis p’unchawkunaq tiempo profecía hina valenqanmanta pruebakuna churaypaq tiempo hap’iytaqa mana munanichu; aswanqa huk sasan mana kaq lógica nisqawanmi hukniraq ñanpi valenqanta rikuchiyta munani. 1798 watapi qallariq kuyuriypaqa, 1863 watapi qhipa pruebaqa Apocalipsis chunka pusaqniyuqpi atiyniyuq angelpa kuyuriyninpaqpas qhipa prueban hinallataqmi kanman. Inspiración nisqaqa ancha sut’itapunim iskaynin kuyuriykunapaq ima qhipa prueba kasqanta.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.
“Satanásqa... sapa kuti llulla kaqkunata yañapaykuspa qatiq, cheqaqmanta karunchananpaq. Satanaspa qhipa llullakuyninmi kanqa Diospa Espiritunpa testimoniunta mana imapaqpas tukuchiy. ‘Maypichus mana rikuy kanchu chaypi, runakuna chinkapunku’ (Proverbios 29:18).” Selected Messages, libro 1, 48.
There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.
Manam kaniqchu ima chiqap ñanpas Ellen White-pa qelqasqankunata hap’ispan nispa rimayta: payqa mana hunt’asqatachu Levitico iskay chunka soqtayuq qanchis kuti nisqata qhawarirqanman. Panay White, imaynan ñawpaqta kay qelqasqakunapi reqsichirqanchik hina, hinallataq allinta qelqasqa kashan “Habakkuk’s Tables” sutiyuq seriepi, sut’inmanta yachachiwanchik Diospa kamachisqanmantam iskay tabla 1843 watapi chaymanta 1850 watapi rurakusqankuta. Payqa sut’inmanta yachachin iskaynin tabla Habacuc iskay kaq capítulo hunt’akuynin kasqanta. Iskaynin tablapi Levitico iskay chunka soqtayuq qanchis kutikuna reqsichisqa kanku sapaqnin gráfico nisqankupa chawpinpi. Iskaynin tablapi qanchis kutikunaq siq’inqa Cristopa chakatanwanmi kashan qanchis kutikunaq profecía siq’inqa chawpinpi.
Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.
Habacucpa iskay tablankunata pay allinchasqanwan kuska, achka kutita qillqarqan 1840 watamanta 1844 watakama willasqa kasqan willakuyta ñawpaqman apayta ñak’ariyta kananpaq kasqanta; hinaspapas Adventista historiadorkuna llapallan, Milleritakuna imayna willasqankuta mast’arirqanku nisqanta rimarqankuqa, 1843 wata gráfico-ta llamk’achisqankuta reqsichinku. Manan chartakunapi rikuchisqa willakuykunallatachu pay allinchan, nitaq Diospa llaqtanta yuyaychan chay historiapi willasqa kaq kikillan willakuykunata yapamanta qhawarichinankupaq; astawanpas achka pasaje-kunata qun, maypichus chay willakuykuna Diospa puchuq llaqtanpa historianta tukuypi maqasqa kanankuta waqaychan. Chay maqanakuykunamanta waqaychaspanqa, kutin-kutinmi reqsichin chay kikillan chiqaqkunata amachayqa Diospa ricch’ariq qhawaqninakunapa llamk’aynin kasqanta.
If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.
Si siq’ikuna pantasqa kashan chayqa, chaykunapi rikch’achisqa willakuykunapas pantasqa kashanku. Sichus 1840 watamanta 1844 watakama Milleritakuna willarasqanku willakuy pantasqa karqa, chayqa Ellen Whitepa kutikacharisqan riqsichiy, Milleritakunapa willakuyninmi cimientokarqa nisqanpas pantasqallataqmi. Sichus chay willakuykuna pantasqa karqanku, chayqa paypa kutikacharisqan kamachikuykuna, chay kikin cheqaqkunata sapa kuti qhawachinallapaq, llulla yachachikuymin. Sichus Milleritakunapa willakuynin mana chay waqaychasqa kananpaq, satanaspa maqanakusqan atacasqankunamanta hark’asqa kananpaq cimientokunata rikuchinchu, chayqa chay yuyaychaykunapas pantasqallataqmi. Tukuy kay asuntokuna, chay historiapa Elías willakuyninwan tinkisqakuna, pantasqami nispa chayananqa, sut’ita rikuchinman karqa Ellen Whiteqa llulla profetisa kasqanta.
Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?
Kunan pacha Adventismoqa pasña yachachkanraqmi Apocalipsis nisqamanta Seminariokunapiqa, puchuq iglesiaqmi kanman karqa Profeciapa Espiritunta, chayqa Jesuspa testimoniunmi; ichaqa mana hayk’aqpas sut’inta ninkuchu iglesiapi qillqakuyman pusayta maskhashankukuq runakunamanqa, paykuna tukuy sonqowanmi Ellen Whitepa chay ñawpaq sayarichiq chiqakunawan historiantawan tinkisqa yupaychayninta, hinallataq amonestacionninkunatapas, tukuyta chinkachispa qichusqankuta. Qayna pasajeqa imataq qampaq nin?
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Manam imatapas manan imatapas manchakuytaqa hamuq p’unchawkunaqpaq, aswanqa manchakusunmanmi Señor noqanchista pusamusqanta qonqaspanchikrayku, hinallataq ñawpaq historiaykupi yachachisqantapas.” Life Sketches, 196.
In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.
1863 watapi, Millerita kuyuyqa tukukurqan hinaspa kamachiywan qillqasqa juridico entidad hinam qillqakapurqan, chay gobiernowan, qhipaman papadoman rikch’akuq imachata ruwananpaq, Ellen Whitepa sut’inchasqanman hina, iglesiatawan estadotawan huñuyqa chaymi.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“Kunankama Estados Unidos llaqtapi kunan purichisqa kuyuykunapi iglesiapa institucionninkunaman hinaspa ruwanakunaman estadomanta yanapayninta allinchaspa hap’iyta maskashanku, protestantekunaqa papistakunapa ñanninta qatishanku. Aswanpas, Papadoman punkuta kicharishanku, chaymanta protestante Amerikapi kutin tarinanpaq machu mundupi chinkachisqan kamachikuyninta.” The Great Controversy, 573.
Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.
Gobiernowan tantasqan huñunakuy kasqanmanta, suyupi wayna runakuna yawar mayuman apasqa kashaqtin, chay “Civil War” nisqa sutiyuq guerra ukhupi, Millerita-kunapa kuyuyñin tukukapun. 1863 watapi, iskayninwanpas—huk qillqasqa artikulowan chaymanta musuq chartwan—Séptimo-día Adventista iglesiaqa qullqapi rantisqa runakuna kasqanmanta willakuyta rejetarqan, chayta Danielqa Moisespa juramenton sutichan. 1850 watapiqa, Señorqa llaqtan runakunata kamachirqan Habacucpa iskay kaq tablata ruranankupaq, hinaspa pantayta allinchanankupaq, mayqintachus pay makinta hark’arqan 1843 watayoq tabla patapi. 1850 watapi kamachisqa chartqa tukuy munasqan rurayninta hunt’arqan, imaraykuchus Ellen White nerqan pay rikushasqanta: “Diosqa chart nisqapa rikhuchisqanpi kasharqan,” nispa; chayllataq 1850 watayoq chartqa Habacuc iskay ñiqi kapitulu ukhupi reqsisqa kasqanta sut’icharqan.
The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.
1850 watapa qillqasqa taqichiyqa 1843 watapa qillqasqapaq hina kikinmi karqan. Chayqa karqan huk evangelístico yanapakuy, wañuyman chayasqa pachapaq kimsa kaq angelpa willakuyninta rikuchinapaq. 1863 watapiqa, chay willakuyqa saqisqa karqan. Puka Lamar Qochapi qallarisqa pruebaypa ruwanakuywan rikch’akuq chay pruebaypa ruwanakuyqa qallarikurqan tiempo profecíawan, Daniel pusaq qillqapa chunka kimsa kaq versículopi sarusqa kanapaq karqan santuario-ta reqsichispa; hinaspa chay pruebaypa ruwanakuyqa tukukurqan tiempo profecíawan, Daniel pusaq qillqapa chunka kimsa kaq versículopi sarusqa kanapaq karqan ejercito-ta reqsichispa.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Chayqa qhepaman uyarirqani huk santo rimashaqta, hinaspa huk santo nisqa chay rimaj cierto santoman: “Mayk’aqkamaqmi kay rikuy sapa p’unchaw sacrificiomanta, ch’usaqyachiq huchallikuymanta, santuario-tawan ejercito-tawan sarusqa kananpaq?” Hinaspa pay niwarqan: “Ishkay waranqa kimsa pachak p’unchawkama; chaymantataq santuario mayllakusqa kanqa.” Daniel 8:13, 14.
The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.
Yantay ruranakuy, 1844 watapi octubre killapa 22 punchawpi qallarisqa, Alpha Omegaq sellonta apamun. Chay yantay ruranakuypa qallariyninqa huk pacha willakuy karqa, mayqinchus unquch’akuyman, saruch’akuyman churana santuario-ta rikuchirqan. Chayqa huk willakuy karqa, hunt’asqa kasqanpi hatun k’anchayta paqarichiq. Yantay ruranakuy, 1863 watapi tukukuq, Alpha Omegaq sellonta apamun. Chay yantay ruranakuypa tukukuyninqa huk pacha willakuy karqa, mayqinchus unquch’akuyman, saruch’akuyman churana ejercito-ta rikuchirqan. Chayqa huk willakuy karqa, hunt’asqa kasqanpi hatun k’anchayta paqarichinanpaq wakichisqa. Chayqa huk pacha willakuy karqa, chay historiapa Elíasninqa qhawarichisqan; chay willakuyta qhispichispa, saqespaqa, hatun tutayayta paqarichirqan.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.
Kaymiqa huchachasqa kaymi: achkiqa kay pachaman hamusqa, runakunaqa achkimanta aswan tutata munakurqanku, ruwasqankukuna mana allin kasqanrayku. Juan 3:19.
The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?
Kay qillqaqta tukuyninpaq yuyayniyqa ñamña qillqasqaymi. ¿Dioschu Ellen White nisqanwan 1843 hinallataq 1850 watakunapaq gráficokunata allinchasqa?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Rikurqaniña, 1843 watapi cuadroqa Señorpa makinwan pusasqa kasqanta, hinaspa mana hukman tikrasqa kananpaq kasqanta; yupaykunaqa Pay munasqan hina kasqankuta; makinpas hawapi karqa, hinaspa huk pantasqata waq yupaykunapi pakarqa, chaymanta pipas mana rikuyta atirqachu, makin hurqusqa kaman.” Early Writings, 74.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.
“Rikurqani Diosqa wawqi Nichols-pa siq’ita ruraspa lluqsichisqanpi kasqanta. Rikurqani kay siq’imanta Bibliapi huk profecía kasqanta, hinaspa kay siq’i Diospa llaqtanpaq wakichisqa kaptinqa, hukpaq allin kaptinqa, hukninpaqpas chayhinallataqmi; hinaspa mayqinpas musuq siq’ita aswan hatun tupupi pintasqata munaptinqa, llapankupaqpas chayqa chayllataqmi ancha munasqa.” Manuscript Releases, número 13, 359; 1853.
Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?
¿Diosqa, Ellen White nisqawan, 1840manta 1844kama historiapi Milleritakuna willakusqan mensajeta aprobasqachu?
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Diosqa manam musuq willakuyta qusunchikchu. Ñuqanchikqa willakunanchikmi chay willakuyta, mayqinchus 1843 watapi hinaspa 1844 watapi huk iglesiakunamanta lluqsichirqanchik.” Review and Herald, January 19, 1905.
“God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.
“Diosqa ñuqanchikta kamachin tiempoñinchikta hinaspa kallpanchikta qunaykupaq runakunaman willakuy llamk’ayman, chay mensajekunata willanaykupaq, mayqenkunachus 1843 hinaspa 1844 watakunapi qharikunata warmikunata kuyuchirqan.” Manuscript Release, Number 760.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Llapa willakuykuna 1840–1844 watakunamanta qusqa, kunanqa kallpachasqa kananmi, achka runakunaqa ñanninkuta chinkachisqankurayku. Chay willakuykunaqa llapa iglesiakunaman chayananmi.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Cristo nisqa nirqan: ‘Kusisqañam ñawiykichis, rikunkuchisrayku; hinallataq rinriykichis, uyarinkuchisrayku. Cheqaqtapunin niykichisman: achka profetakuna, chaymanta chanin runakunaqa munarqanku qankuna rikuskaykichis chaykunata rikuyta, ichaqa manam rikurqankuchu; hinallataq qankuna uyarisqaykichis chaykunata uyarikuyta, ichaqa manam uyarirqankuchu’ [Mateo 13:16, 17]. Kusisqañam chay ñawikuna 1843 watapi hinallataq 1844 watapi rikusqa kaqkunata rikuq.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Willakuyqa qusqam karqan. Chaymanta mana unaychay kananmi willakuyta yapamanta willakuypi, imaraykuchus pacha señalkuna hunt’akushanña; tukukuq llamk’ayqa ruwasqa kananmi. Hatun llamk’ayqa pisilla pachapi ruwasqa kanqa. Diospa churayninmanta huk willakuy utqayllam qusqa kanqa, chayqa hatun qaparikuyman wiñanqa. Chaymanta Danielqa suyusqanpi sayanqa, testimoniunta qunanpaq.” Manuscript Releases, volume 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
1841, ‘42, ‘43, hinallataq ‘44 watakunapi chaskisqanchik cheqaqkunaqa kunanqa yachaykusqa hinallataq willakusqa kananmi. Ñawpaq, iskay kaq, kinsa kaq angelkunapa willakuyninkunaqa jamuq p’unchaykunapi hatun qapariwan willakusqañam kanqa. Chaykunaqa sonqo llapanwan kallpachakusqa munaywan hinallataq Espíritu-pa atiyninwan qosqañam kanqa.” Manuscript Releases, volumen 15, 371.
“We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.
“Ñuqanchik kay kunan llamk’aypa pisi kallpachasqa kasqanta, huch’uy kasqantawan entiendenchik. Huk experienciayuq kasqanchikmi. Diospa ñuqanchikman qusqa llamk’ayta rurashaspanchikqa, paypi atinispa ñawpaqman puriyta atinanchik; yachaspanchikmi payqa ñuqanchikpa atisqanchik kananpaq kasqanta. Payqa 1906 watapiwan ñuqanchikwan kashan, imaynatachus 1841, 1842, 1843, 1844 watakunapi ñuqanchikwan karqa hinata.” Loma Linda Messages, 156.
“Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.
“Institucionninkunapi yachachiqkuna hinallataq pusariqkuna sayaqkunaqa allinta takyasqa kananku iñiypi hinaspa kinsa kaq angelpa willakuyninpa principiosninkunapipas. Diosqa munan llaqtan runakuna yachanankutaq, kay willakuyniyuq kasqanchikta pay noqanchisman qowasqanninta hina 1843 watapi hinallataq 1844 watapipas.” General Conference Bulletin, 1 de abril de 1903.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Willakuyqa chayamunña: Manam ima kaqpas yaykunanpaq saqesqa kananchu, chay iñiypa cimientonta chinkachinampaq, mayqin patapi noqayku sayarqayku 1842, 1843, hinallataq 1844 watakunapi willakuy hamusqanmantapacha. Noqa kay willakuypi karqani, chaymantapacha kay pachapa ñawpaqninpi sayasqani, Diospa noqaykuman qosqan k’anchayman chiqap kaspa. Manam munaykuchu chakiykuta hurquyta chay patamantachu mayqinpichus churakusqa karqan, sapa p’unchay tukuy sonqowan mañakuspa Señor-ta maskhaykuptiyku, k’anchayta maskhaspa. ¿Yuyankichu noqa saqeyman Diospa noqaman qosqan k’anchayta? Chayqa wiñay Rumi hina kanan. Chaymi pusawashan qosqasqa kasqanmantapacha.” Review and Herald, April 14, 1903.
Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?
¿Dios, por medio de Elena White, advirtió a Su pueblo que se defendiera contra ataques que socavarían las verdades de la historia millerita?
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.
“Cheqaq willakuykunaq hatun unanchasqan chiqaq kaymanta, profetakunapa historiankupi maypi kasqanchista rikuchiq, allin cuidadowan waqaychasqa kanan, ama urmachisqa kanankupaq, nitaq chaypa rantinpi churanaqchu chay yuyaykuna, mayqinkuna pantasqa kayta apamunman, chiqap k’anchaymanta aswanqa.” Selected Messages, book 2, 101, 102.
“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.
“Kunan p’unchawpi Satanásqa maskhashan kutichiykuna tarinanta cheqaq kaypa señalkunata urmachinapaq,—ñanpi hatarichisqa monumentokunata; chayrayku munanchik machu llamk’aqkunapa experiencianta, paykuna wasinkuta hatarichirqaku sinchi rumi patapi, mana allin willakuywanpas allin willakuywanpas cheqaq kayman mana kuyukuq sayasqa kasqankurayku.” Gospel Workers, 104.
“God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.
“Tayta Diosqa hayk’aqpas manam kay pachata saqenchu allinmanta mana allinman, chiqap kaymanta mana chiqap kayman reqsiy atiq runakunamanta. Diosqa kanmi runakuna, pay akllasqankuna, sasachakuy p’unchaykunapi maqanakuy ñawpaqpi sayananpaq. Huk hatun sasachakuy chayamuptinqa, unay p’unchaykunapi ruwasqannohinataqmi runakunata hatarichinqa. Wayna runakunan kamachisqa kanqaku machu estandarte apaqkunawan tinkuchikunankupaq, chay hina kallpachasqa kanankupaq hinaspa yachachisqa kanankupaq kay sapaqllayuq, allin sonqoyuq runakunap experiencianmanta, paykunaqa achka maqanakuykunata pasasqaku, hinaspa paykunamanqa Espiritunpa testimonionkunawan Diosqa achka kuti rimarqan, allin ñanta rikuchispa hinaspa mana allin ñanta huchachaspa. Peligrokuna hatarimuptin, Diospa llaqtanpa iñiyninta pruebananpaq, kay ñawpaq llamk’aqkunaqa ñawpaq experienciakunata willakunan tiyan, chayhina crisis-kuna chayamurqanku, cheqaq kay tapukuypi churakusqa karqan, hinaspa mana Diosmanta lluqsisqa musuq yuyaykuna apamusqa karqan.”
“The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.
Kunan machu llamk’aqkunaq experiencianmi munakushan; Satanasqa sapa asuyta qhawashan, mana imapaqña tukuchinampaq ñawpaq waymarkakunata,—ñanta purispa hatarichisqa monumentokunata. Review and Herald, November 19, 1903.
In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.
1863 watapi Millerita kuyuy tukukapunqa, chay historiapa Eliasnin hamut’achisqa ñawpaq cheqaqta mana chaskisqanrayku. Qhipa pruebanqa Daniel pusaqniyuqpi iskay versículopi sayasqa karqan, maypichus santuario-ta, hinallataq ejercitota saruchisqa kasqanta reqsichin. Santuarioq k’anchninqa chunka pruebakunamanta ñawpaq kaqpi kicharisqa karqan, tutayaqtaq ejercitoman apamusqa karqan chunka pruebakunamanta qhipa kaqpi.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
Hukllañam cheqaqmi: kikinkuna qanchis p’unchaymanta Adventista runakuna, Satanaspa unanchan urapi sayaqkunaqa, ñawpaqtaq saqepunqaku Diospa Espiritunpa Testimoniokunapi kaq willakuyninkunapiwan corregimientokunapiwan iñiyninkuta.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Hatun aswan sapsisqa kayman astawan churakuspa, astawan chuya servicionman waqyakuq rimayqa ruwasqañam kachkan, hinallataq ruwasqalla kanqa. Kunan Satanaspa yuyachisqankunata willakusqankumanta wakinkuna yuyayninkuman kutimunqaku. Kanchis wakinkuna ancha allin hap’iq kaykunapi churakusqa, ichaqa kay p’unchaypaq cheqaq-kayta mana entiendenchu. Paykunamanmi mensajeta qusqa kanan. Sichus chaskinkuman, Cristoqa paykunata chaskinqa, hinaspa paywan kuska llamk’aqkunata ruwanka. Ichaqa sichus mensajeta uyariyta mana munankuman, chayqa tutayaypaq Apu-pa yana unanchan urapi sayarinqaku.”
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Yachachisqam kani kayta niyniypaq: kay pachapaq ancha chanin chiqaq simi aswan-aswan sut’ita runakunapa yuyayninkunaman kicharisqa kashan. Huk sapa yuyaypi qhari warmipis Cristopa aychanta mikunankupaqmi, yawarnintataq upyanankupaqmi. Yachay unanchayqa wiñanqapuni, imaraykuchus chiqaq simi mana tukukuq mast’arikuqmi. Chiqaq simipa divina qallariqninmi aswan qayllapi, aswanraq qayllapiñataq, payta reqsiyta qatikuqkunawan hukllaypi kawsanqa. Diospa llaqtan siminta hanaq pacha t’antata hina chaskiptinkuqa, reqsinqaku paypa lluqsisqankuna paqarinapaq wakichisqa kasqanta. Espiritual kallpata chaskinqaku, imayna aycha mikuyta mikuptin kallpata chaskin chayhinata.”
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Manam allinta entiendenichu Señorman Israelpa wawankunata Egiptomanta watasqa kasqankumanta orqomuspa, ch’inneq purunpi pusaspa Canaánman yaykuchisqanpa yuyayninta.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Imaynatachus allin willakuymanta k’anchaykuna Diosmanta lloqsimuqkunata huñuspa, judío kamachikuy pacha-mantam aswan sut’ita yuyaychasqa qhawariyta charisunchik, chaymantaqa ancha allinchanata tarisunchik ancha chaninniyuq cheqaqkuna-manta. Cheqaq kayta mask’asqanchikqa manaraqmi hunt’asqa kanchu. Pisi k’anchay rayokunallatam huñusqanchik. Pikunachus mana sapa punchaw Simi yachaqkuna kanchu, paykunaqa mana allichasqachu judío kamachikuy pacha-pa sasachakuykunata. Manam unanchanqachu templopi serviq kay yachachisqan cheqaqkunata. Diospa ruwanasqanqa hark’asqa kachkan hatun planinta kay pachapi yuyaywan entiendesqanrayku. Hamuq kawsaymi paskanqa chay kamachikuykunapa ima ninanta, chaykunataqa Cristo, phuyu sayarichiq columnapi pakasqa kashaspa, llaqtanman qorqan.” Spalding and Magan, 305, 306.
We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.
Qatiq qatiykachispa rimanakusun Elíaspa simbolismonmanta 1863 wataman tupachisqa kasqanmanta hamuq qillqapi.