Habakkuk's Two Tables 3 of 95
Habacucpa iskay tablankuna 3 de 95
Introduction: The Foundation of Habakkuk's Two Tables
Qallariy: Habacucpa Iskay Tablankunapa Siminchasqan Cimiento
This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.
Kay qati sutichasqa Habacucpa Iskay Tablankuna nisqaqa. Kunan kama, 1843 y 1850 Watayachisqa Cuadrokunamanta wakin chiqaqkuna hurqusharqayku, manam kay pachapi Bibliamanta amachanapaqchu, aswanqa chay chiqaqkunata Ellen White sut’inchasqanta takyachinapaq. Ñuqayku nisqaykuqa kaymi: sichus kay sayaykuy paqarichiq chiqaqkunata qhispichinki, chaypachallataq Profecía Espíritu nisqata qhispichkanki. Chayta ñawpaqta registropi churayta munayku.
Review of Millerite History and the Midnight Cry
Qhawariy: Millerita Historiapa hinaspa Chawpi Tuta Qapariyninmanta
In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.
Ñuqaykuq ñawpaq rikuchisqaykupim, Milleritakunaq historianta, 1798manta 1844kama señalkunata sut’incharqayku. Qhipa rikuchisqaykupim, astawan allinta qhawarqayku historiata suyasqa p’unchawmanta punku wichq’aykama 22 octubre 1844 watapi, chay p’unchawta Chawpi Tuta Qapariy kasqanta reqsichispa. Chawpi Tuta Qapariyqa historiaman yaykurqan Exeter Camp Meeting nisqapi, 12–17 agosto 1844 watapi, hinaspataq purirqan 22 octubre 1844 watakama. Suyasqa p’unchaw, marzo 1844 watapi qallarisqan, Chawpi Tuta Qapariymanta huk rak’inmi, hinallataq pichay ruwaymanta, mayqinchus huk llaqtata wakichirqan chay willakuyninta willakuypaq.
We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.
Qayna p’unchawmi munarqayku kayta sonqoykichispi yuyaynikichispipas takyasqa kananpaq. Diospa Simiyninpi llapa qhipakuy p’unchawkunaq rikch’achisqankunaqa kay pachaq tukukuyninmanta rimanku. Ellen Whiteqa, 1 Corintios 10:11 nisqanmanta rimarispa, nin: “Ñawpaq profetakunaqa sapaqninmantaqa aswanraq kay p’unchayninchispaqmi rimarqanku, manam kawsasqanku p’unchawkunallapaqchu.” 1 Corintios 10:11 nisqanmi nin: “Kaykunan llapallan paykunaman chayarqan ejemplopaq; qelqasqataq kachkan yachachikuyninchispaq, pimanmi kay pachaq tukukuyninkuna chayamun.” Milleritakunapa historiankuqa kay pachaq tukukuyninpi imakunachus pasananmanta historiami. Bibliapi kay llapa qhipakuy p’unchawmanta historiakuna, hinallataq imachus chaymanta qatiqninpi hamun, rikuchinku imachus Milleritakunapa qhipakuy p’unchawninpi, hinallataq Chawpi Tutan Qapariypi pasanan karqan. Kaykunataqa unanchaspa yachananchismi tiyan, imaraykuchus historiam kutinmanta ruwasqa kanqa.
The 2520: Ellen White's Endorsement
2520: Ellen Whitepa Qhawayninchasqan
We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.
Kay llapaqmi kay qillqa-wakakunapi ñawpaq asuntuwan llamk’asqanchik, ichaqa mana achka rimarispa. Ñawpaq yachachikuyta rikusun niyta munanchik, Ellen White sut’inchaspa allinta qhawanachisqanqa 2520 nisqanm. Ñawpaq iskay presentación-kunaqa kayman pusawananchikpaqmi wakichisqa karqan. Paqarin paqarinmanta qallarispam kay qillqa-wakapi Diario nisqamanta yuyaymanasun.
Remembering the Lord's Leading and Teaching
Yuyaymanakuy Señorpa pusasqanta hinaspa yachachisqanta
Let's begin with Life Sketches, page 196: "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." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.
Qallarisunman *Life Sketches*, página 196-niyoqpi: “Manam imatapas manchakunanchikchu hamuq p’unchaykunamanta, Señorqa imayna ñawpaqman pusawasqanchikta, hinallataq ñawpaq historiaykupi yachachisqankunata qonqaspanchikmantaqa.” Sapa cristianopa hamuq p’unchaymanta manchakunanqa hukllam: ñanmanta urmaykuspa chinkay. Manchakunapaqqa manam wiñay kawsayta mana chaskiychu kanan. Kaypi, Hermana White nisqanman hina, manam imatapas manchakunanchikchu hamuq p’unchaymanta, iskay imakunamanta mana hina kaptinqa. Kayqa Adventismopi Profecía Espíritu nisqapi reqsisqa pasajem, ichaqa pisillam uyarisunki pipas sut’inchayta ima pusaymanta, ima yachachiykunamantataq pay rimashasqanta.
We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.
Qawarichisunchikmi paypa rimasqan pusayqa Chawpi Tuta Qapariypa historianninta kasqanta. Chawpi Tuta Qapariypa historiapiqa, Cristoqa pusasharqan suyasqa pacha ukhupi, Chawpi Tuta Qapariypa chayamunampi hinaspa willakuyninpi, hinaspa punkupa wichq’aykusqanpi 22 octubre 1844 p’unchawpi. Payqa chay historiata wakichirqan huk llaqtata paqarichinampaq, paykunam iñiyninwan paywan kuska Ancha Santisimo K’itiyman haykunankupaq. Ñoqanchikqa manchakuywan kananchikmi chay sapaq historiata qunqaymanta, hinallataq Yachachikuyninkunatapas.
We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.
Qawachisunmi chay paqarimuypi huk sapa yachachiy kasqanta, chaymi Chaupi Tuta Qapariyta rurachirqan. Chay yachachiyqa manam 1840 wata, agosto killapa 11 p’unchayninpi Otomano Imperiopa urmayninchu karqan, nitaq wañusqakunapa kayninmanta yachachiychu, mayqinchus Millerita historiapi Iskay Angelpa Willakuyninpa historiampi hamurqan. Aswanqa, Millerita historiapi huk sapa yachachiy karqan, chaymi Chaupi Tuta Qapariyta paqarichirqan; chaypi Señor pusarqan, chayrayku manam ima manchakuytapas hamuq p’unchawkunapaq charinanchischu, aswanqa paypa pusayninta hinaspa paypa yachachiyninta qonqaykusunchikman chayllata manchakunanchik.
We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again:
Yuyaychkanchikmi, Paypa pusayninpa hinallataq yachachisqanninkunapa unanchaqninqa Chawpi Tutanpa Qapariynin kasqanta. Kutimarisun, kay pasajeta Ellen Whitepa ñawpaq rikuyñinmanta ñawirispa:
"On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."
Kay ñanpi advento llaqtapa runakuna purisharqanku llaqtaman chayaykama, mayqen llaqtaqa ñanpa chay aswan karu tukukuyninpi karqa. Qhepañinkupi, ñan qallariyninpi, huk k’anchay lliplliq churakusqa karqa; chaymanta huk angel niwarqan: chayqa chawpi tuta waqyaymi kasqa. Chay k’anchayqa llapa ñanpi k’ancharqan, chakinkunapaqpas achkha k’anchayta qowarqan, ama mitk’anankupaq. Sichus ñawinkuta Jesúsman sayachispa hap’ipakuqkuchkanman karqanku, paymi ñawpaqninchikpi kaspa llaqtaman pusarqa, hinaptinqa allin waqaychasqañam karqanku. Ichaqa manas unayllachu wakinkuna sayk’urqanku, nirqankutaq: llaqtaqa ancha karupim kashan, ñoqaykuqa ñam ñawpaqtaña yaykunayku karqa nispa. Chaymantataq Jesús kallpachaq karqa paypa hatun k’anchayniyoq paña makinta hoqarispa; chay makimantataq huk k’anchay lluqsispa, advento huñunakuqkunapa patanpi wayrahinaraq hina muyurqan, hinaspa qapariqkanku: “Aleluya!” nispa. Wakinkunataq mana yuyayniyoq hina qhepañinkupi kaq k’anchayta ñegarqanku, nirqankutaq mana Dioschu chay hina karukama pusawarqanku nispa.
They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry.
Paykunaqa Chawpi Tuta Qapariyta ñiqch’achkanku, hinaspa Chawpi Tuta Qapariywan kuska, Señorqa manam paykunata Chawpi Tuta Qapariypi pusarqanchu nispa rimanakuchkanku. Paykunaqa Chawpi Tuta Qapariypi Diospa pusayninta ñiqch’achkanku.
"The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."
Qhepankupi k’anchayninku wañusqa, chaymi chakinkuna hunt’asqa tutayaypi saqesqa karqan; hinaspan mitk’arqanku, señaltapas Jesus-tapas mana rikuyta atispa, ñantaqmantan urmaykurqanku ukhu tutayaq, millay hucha pacha uraypi kachkaqman.
The Midnight Cry in Context
Chawpi Tuta Qapariy ninapa Kontextonpi
We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.
Sapa kutin qhawasaqku Chawpi Tuta Qapariypa historianta, chayta contexto nisqapi churaypaq manaraq 2520 nisqawan rimananchikpaq.
From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."
Hatun Ch’aqanakuymanta, p’anqakuna 391–395manta: “Señorpa hamuynin ñawpaq kutipi suyakuq pacha pasaqtin, 1844 watapi pawqar killapi,” —kaymi suyasqa pacha, ñawpaq llakikuy— “paypa rikurimuyninta iñiypi suyaqkunaqa huk pisi pachakama iskayrayaypi, mana allinta yachaypi ima tarikurqanku. Kay pachapi runakuna paykunata tukuy hinantinpi atipaykusqa hina, pantasqa yuyayta uywasqankuta sut’ichisqa hina qhawarqanku chaypas, sonqochakuyninkupa pukyuntaqa Diospa siminraq karqa. Askhaqmi Qillqakuna mast’arirqanku, iñiyninkupa evidenciankunata musuqmanta qhawarispa, profeciakunatapas allinta yachaqaspa aswan achkyata tarinankupaq.”
If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here.
Sichus askha runakuna kayta ruwarqanku chayqa, wakinkuna mana ruwasqankutaq kachkan. Manam ninchu “paykuna” nispa; “askha” nisqallatam nin—iskay clasekunam kaypi kachkan.
"The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.
Paykunaq willakuynin paykunaq sayayninkuta yanapananpaq sut’inmi, tukukuqmi rikurirqan. Señalkuna mana pantasqa hina allinta qhawarisqa, Cristoq hamuynin qayllapi kashaqta rikuchirqan. Señorpa sapaq bendicionninpas, huchasapakuna kutirikuyninpi hinallataq cristianokunapi espiritup kawsaynin musuqmanta kawsarimuyninpi, willakuynin Hanaq Pachamanta kasqanta qhawachirqan. Ichaqa iñiqkuna mana llakikuyninkuta sut’inchayta atispapas, Diosmi ñawpaq kausayñinkupi paykunata pusasqanta cheqaqtapuni yacharqaku.
"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."
Paykuna iskay kutimuytaq hamuqmanta nirqanku profecíakunawan t’iksisqa kashaqtinmi, paykunaqa chayta iskay kutimuy pacha-man hina churasqankuta yuyaspa, yachachiy pasasqa karqa paykunapa mana allinta yachasqanman hinaspa suyasqanman allinchasqa, paykunata kallpachaspa pacienciawan suyanankupaq iñiypi, kunan yuyayninkuman tutayaq hina kasqanqa tiempunpi sut’inchasqa kananta.
In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.
Chay párrafopi nin, “Paykunapaq iskay kaq hamuyman rikhch’akusqa kasqankuta yuyasqanku profecíakunawan t’ikasqa . . . .” ¿Ima profecíakunataq paykuna creesqanku Iskay Ka kutimuywan tupaq kasqanta? 2520-ta, 2300-ta, hinaspa 1335-ta. Paykuna creesqanku kay kimsa pacha-profecíakuna llapallan 1843 watapi tukukuq kasqanta, chaymi karqa Iskay Kaq Hamuynin.
"Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"
Kay profecíakunamanta huknin karqa Habacuc 2:1–4 nisqaqa: “Qhawaq sayanapi sayasaq, torremanpas churasqaypi sayasaq, hinaspan suyaspa qhawasaq imatachus Pay niwanqa, imatataq kutichisaq chiqnikusqaymanta. Hinan Señor kutichiwarqan, nispa: Qillqay rikuchisqanta, hinaspa tablaskunapi sut’ita qillqay, ñawiriqqa phawayta atinampaq. Rikuchisqaqa churasqa p’unchaypaqraqmi; ichaqa tukukuyninpi rimanqa, manataq llullakunqachu. Unaychakusqanta hina rikurinman chayqa, suyay; imaraykuchus cheqaqtapuni hamunqa, manan unaychakunqachu. Qhawariy, hatunchakusqa almanqa manan chiqapchu paypi; ichaqa chiqap runaqa iñiyninwanmi kawsanqa.”
As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'
1842 watapiña ñam, kay willakuypi qusqa kamachiy “qillqay rikch’ayta, hinaspa sut’ita ruray tablaskunapi, ñawirisqan runa phawayta atinampaq” nisqaqa, Charles Fitch-man yuyachirqan huk profetapa qillqasqa siq’ita wakichinanta, Danielpa hinaspa Apocalipsispa rikch’aykunanta sut’inchananpaq. Kay siq’ipa rikhurichisqanqa Habacuc-man qusqa kamachiy hunt’asqa kasqan hina qhawasqa karqan. Ichapas mana pipas chay pachaqa reparakurqanchu kay pachallapi kaq profecíapi kikillanpi rikurimusqanta, rikch’ay hunt’akusqanpi hina suyasqa qhipay kasqanta — huk suyay pacha. Chay llakikuy qhipamanmi, kay qillqasqa ancha allin yuyayniyuq rikurirqan: “Rikch’ayqaraqmi huk churisqa pachapaq kachkan, ichaqa tukukuyninpi rimanqa, manataq llullakunqachu: sichus qhipanman hina rikurin, suyay chayta; imaraykuchus cheqaqtapuni hamunqa, mana qhipanqachu. . . . Chay chiqap runaqa iñiyninwanmi kawsanqa.”
The 1843 Chart and the Spirit of Prophecy
1843 watapiq Tablata hinaspa Profecíapa Espírituynin
It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.
Manam ima hina llank’anata ruwasqaykichu utaq mana sapa kutilla llank’anata ruwasqaykichu—kay simikunata Ellen White llamk’achin conferencia llank’anapaq hinaspa kikin yanapakuywan sayasqa llank’anapaq, sapaqta nispa. Adventismo ukhupi pusasqa kikin yanapakuywan sayasqa ministeriokunaman rispaykichu, utaq General Conference-man, utaq Biblical Research Institute-man rispaykichu, 1843 Chart-manta tapunkichik chayqa, ninqaku: “Kay Chart-pi achka pantaykuna kan.” Paykuna mana hina yuyanku Ellen Whitewan, payqa ninmi Señorpa makinmi hark’arqan “huk pantayta” kay Chart-pi wakin yupaykunapi.
But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.
Ichaqapas Diospa Siminpa contranpi churakunku. Habacucpi ninmi kay rikch’ariyqa “mana llullakunqachu”. Pionerokuna 1843 watapa Cuadropi churana kasqan rikch’ariy, paykuna chayta ruwasqankutaq, Habacuc 2 nisqapa hunt’akusqanmi. Kaymi chay rikch’ariy, kay Cuadropi churana kasqan; Habacuc 2-taq ninmi kay rikch’ariyqa “mana llullakunqachu”. Chhaynaqa, kay Cuadroqa “pantaykunawan hunt’asqa” nispa rimanki chayqa, Profecíapa Espírituntawan Bibliatawan contranpi sayarinki.
"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."
Ezequielpa profecianmanta huk rakhuypas creyentekunapaq kallpachakuq, sonqochakuq pukyu karqan: “Señor Diospa simin hamuwarqan ñoqaman, nispa: Runa churiy, ¿ima rimaymi chayqa Israel hallp’api kankunapaq, nispa: P’unchaykuna unayachkan, llapa rikuyñataq mana imapas hunt’akunichu? Chayrayku paykunaman niy: Kayhinan Señor Dios nin. . . . P’unchaykuna ñaña qayllamunña, llapa rikuykunapa hunt’akuyninpas. . . . Ñoqaqa rimasaq, rimasaq simiqa hunt’akunqa; manaña astawan unayachisqachu kanqa.” “Israel wasipa runakuna nin: Rikuykanan rikuyqa achka p’unchaykunapaqraqmi, karu tiempoqkunamantataqmi profetizan. Chayrayku paykunaman niy: Kayhinan Señor Dios nin; manaña mayqin simiykunapas unayachisqachu kanqa, aswanpas rimarisqay simiqa ruwasqa kanqa.” Ezequiel 12:21–25, 27, 28.
Two Classes of Worshippers
Ishkay laya yupaychakuqkuna
Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.
Qhawariy, payqa ishkay kastata yupaychaqkunamanta rimashan. Payqa nin: achkha runakuna, kay llakikuy hamuqtin, willakuykunata qatiqlla yachaqayta qallarirqanku, chaywan rikuchispa huk kasta kasqanta mana qatiqlla purirqanchu. Astawan achka k’anchayta chaskisunchik kay ishkay kastakuna chawpipi t’aqanakuy manta.
The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.
Habacuc 2:1–4 nisqapi hunt’asqa kaymi kay 1843 wataq Cuadronninpas, 1850 wataq Cuadronninpas. Habacucpi hinallataq, versículo 4 nisqapi ninmi: ch’uyayuq runaqa iñiyninwan kawsanqa, hinaspa sonqon hatunchasqa kaqpas. Iskay laya yupaychaqkunatam willakuchkan. Chisi Chawpi Waqyasqaq historianninqa iskay laya yupaychaqkunatam paqarichin, chay iskay laya runakunatataqmi Habacucpi rimaykuchkan.
In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.
Qatiq párrafopi, Habacuc 2-ta, hinallataq Ezequiel-ta rimarispa, payqa huk claseta reqsichin: “suyakuqkuna.” Pitaq suyakuqkuna? Paykunaqa Daniel 12 nisqata hunt’achkanku: “Kusisqa kachun pichus suyakuq, chaymanta 1335-man chayamun.” Kay claseqa suyakuqkunam.
"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."
Suyakuqkuna kusikurqanku, qallariymanta tukukuyninta yachaq Payqa pacha-kunata qhawarispa, paykunapa llakikuyta ñawpaqta rikuspalla, kallpachaq chaymanta suyaq simikunata qosqanta iñispanku.
We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.
Huk panaykuna waqyawasqayku karqan, payqa iskay kinsa watakunaña huk Europa llaqtakunapi, inti lloqsimuq chimpapi kaq llaqtakunamanta hukninpi llamk’asharqan. Chaymantam karqan; chaymanta Estados Unidosman ripurqan, hinaspataq kay willakuyta unanchaspa yapamanta kutipurqan. Hatun hark’akuykunata tarirqan, ñawpaq iglesianpi ayllunkunaqa paypa llaqtanpi umalliqkunaman qayllaykuspa “punkuta wichq’aykuyta paypaq” munarqanku. Qayna p’unchaykunapiqa Señorqa punkuta kicharirqan, kay willakuyta huñunakuypi huñunakuypi rak’inanpaq.
She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.
Payqa sut’illamanta waqyarqan, huk hark’asqa imapas transporte kasqanta willarispan. Paykunaqa kay willakuyta purichispa yachachinankupaq huk aututa necesitayarqanku, ichaqa mana qullqiyuqchu karqanku. Kay cheqaman chayasqankumanta hinalla, Estados Unidos llaqtamanta masinkuna, Señorpa sunqunpi yuyachisqa kaspa, huk aututa rantinankupaq aypaq qullqita apachimurqanku.
This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."
Kayqa karqan chay laya experienciaqa llakikuywan qhiparakuqkunapaqmi. Paykunaqa llakisqaqa karqanku, ichaqa Señorqa Qelqasqa Simiyman pusarqa kallpachananpaq, nispan: “Kay llakikuyqa Ñoqapa kamachiyñiyman hina karqan. Ñawpaqman puriyllataq.”
"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."
Sichus qillqasqa chiqllakunamanta mana kanman karqanchu, paykunata yuyaychaykuspa pacienciawan suyanankupaq, hinallataq Diospa siminpi atisqankuta sinchita hap’ipakunaykupaq, chay sasachakuy p’unchaypi iñiyninku p’akikapunman karqan.
The Parable of the Ten Virgins and the Tarrying Time
Chunka Vírgenesmanta Rikch’achiywan Suyay Pacha-manta
Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.
Qhawariy imaynañam Hermana White chunka vírgenes nisqa parábolata Habacuc 2wan tinkichin, iskayninkupas suyay pacha hina qhipariymanta rimashaspa, iskay laya yupaychakuqkunamantapas rimanku.
"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"
Mateo 25pi chunka sipaskunamanta rikch’achiyqa Adventista llaqtapa kawsaynintapas sut’inchan. Mateo 24pi, disipulonkuna hamuyninpa unanchanmanta hinaspa kay pachapa tukukuyninmanta tapusqankuman kutichispa, Cristoqa ñawpaq hamuyninmanta iskay kaq hamuyninkama pacha historiapi hinaspa iglesiapa historiapipas wakin aswan hatun ruwasqakunata reqsichirqan; chaykunam karqan Jerusalén llaqtapa thuñichisqa kaynin, iglesiapa hatun ñak’ariynin gentil hinaspa papal qatiykachaykunapa uranpi, intipa hinaspa killapa tutayaykusqan, hinaspa qoyllurkunapa urmamuy. Chaymanta qhipamanmi payqa qhapaq kayninpi hamuyninmanta rimarqan, hinaspa paypa rikurimuyninta suyakuq sirvienteakunapa iskay claseyninkunata sut’ichaq rikch’achiyta willarqan. Iskay chunka pichqa kaq capítuloqa kay simikunawan qallarin: “Chaypacham hanaq pacha qhapaq suyuta chunka sipaskunaman rikch’achinqa.” Kaypim qhipa p’unchaykunapi kawsachkaq iglesia rikuchikun,
Now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.
Kunanqa, payqa kayta Millerita Historiamanmi churashan, ichaqa qhawariychik imata nisqanta—“Kaypin rikuchikun qhipa p’unchaykunapi kawsashaq iglesia,”—pitaq “qhipa p’unchaykunapi kawsashaq iglesia” nisqaqa? Chayqa noqanchikmi.
"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"
Kikillanmi kaq capítulo 24pa tukukuyninpi rikuchisqa kasqallatam. Kay yachachikuypi paykunapa experiencianqa huk inti lloqsimuyniyoq kasarakuy llaqtakunapi pasaq ruwaykunawanmi rikuchisqa kachkan. “Chaypacham hanaq pacha qhapaq suyuqa chunka sipaskunaman rikch’achisqa kanqa; paykunaqa mechankuta apakuspa, noviyota tinkuq lluqsirqaku. Pichqaqa yuyaysapam karqaku, pichqataq mana yuyaysapachu karqaku. Mana yuyaysapa kaqkunaqa mechankuta apakurqaku, ichaqa manam asitetaqa apakurqakuchu; yuyaysapa kaqkunataq mechankuwan kuska puyñunkunapi asiteta apakurqaku. Novio unayaptin, llapankum puñuywan atipasqa puñurqaku. Chawpi tutapitaq huk qapariy karqa: ¡Qhawariychik, novio hamushanñam; lluqsimuychik tinkuq!”
"The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.
La venida de Cristo, tal como fue anunciada por el mensaje del primer ángel, fue entendida como representada por la venida del esposo. La reforma extendida bajo la proclamación de su pronta venida correspondía a la salida de las vírgenes. En esta parábola, como en Mateo 24, se representan dos clases. Todas habían tomado sus lámparas, la Biblia, y con su luz habían salido al encuentro del Esposo. Pero mientras las insensatas tomaron sus lámparas sin aceite, las prudentes tomaron aceite en sus vasijas. Las prudentes habían recibido la gracia de Dios, el poder regenerador e iluminador del Espíritu Santo, que hacía de su palabra una lámpara para sus pies. Estudiaban las Escrituras para conocer la verdad y buscaban con fervor la pureza de corazón y de vida. Éstas tenían una experiencia personal y fe en Dios y en su palabra, que no podía ser derribada por la desilusión y la demora. Las otras obraban por impulso, dependiendo de la fe de sus hermanos, satisfechas con buenas emociones, pero careciendo de una comprensión profunda de la verdad o de una obra genuina de la gracia. No estaban preparadas para la demora ni para la desilusión. Cuando vinieron las pruebas, su fe faltó, y sus luces ardían débilmente.
"While the bridegroom tarried," When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.
“Qhari warmi apaq nisqaqa suyaspa unayasqanrayku,” ¿hayk’aqtaq Qhari Warmi Apaqqa unayakurqa? 1844 watapi, marzo killapa 22 punchawninpi. Payqa unayakushan. ¿Imataq kunan pasanan? Kay iskay clase runakunaqa rikuchisqa kanqaku.
When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.
Chaupi tuta waqyaku qonqaspa, uraypi kaq mana allin pacha runakunaqman ñanmantam urmayku, chaywan rikuchisunchik Evangeliota mana entiendesqanchikta. Wiñay Evangelioqa Cristoq ruwasqanmi iskay laya yupaychaqkunata paqarichispa, huk pruebayuq profético willakuyman hina sayarichisqa. Suyaq pacha-manta punku wichq’akuy kama, kaymi Wiñay Evangelioq tukuy hawanman chayasqan. Kaypiqa, Señorqa suyaq pachapi iskay laya runakunata hap’in, Paywan kuska Juicioman pusayta munaspa, hinallataq huk pruebayuq rurayta paykuna pataman churaykun, cheqaqtapuni aceiteta kapunku icha mana kasqanta rikuchinankupaq. Kaymi Cristoq ruwasqanpa tukuy hawanman chayasqan: qoriqa q’upa-manta rakiy, triguqa zizaña-manta rakiy, yachaqkunaqa mana yachaqkuna-manta rakiy.
"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."
“Qosanakuy qharituta suyasqanpi unaychasqanrayku, llapankum puñurqanku hinaspa puñusqa kachkarqanku.” Qosanakuy qharituta unaychasqanwanmi rikuchikun Señor suyasqa pacha pasasqanta, llakikuy-man urmayta, hinaspa unaychakusqa hina rikurimusqanta. Kay mana yachasqa pachapi, hawa-hawa kaqkunapa hinaspa sonqon kuskanpi kaqkunapa munakuyninku utqayllam chinkayta qallarin, kallpachakuyñinkupas samayta qallarin; ichaqa paykunaq iñiyninku Bibliamanta sapaq yachaypi sayasqa kaqkunaqa chakin ukhunpi rumi tiyachkarqan, chaytaqa llakikuypa phukukuna mana mayllayta atirqankuchu. “Llapankum puñurqanku hinaspa puñusqa kachkarqanku;” huk aylluchasqa kaqkuna mana imapas qhawarispa hinaspa iñiyninkuta saqispa; huknin kaqkunaqa aswan sut’i k’anchay qusqa kanan kama llamp’u sonqowan suyaspam kachkarqanku. Chaywanpas, watukuypa tutapi, qhipa kaqkunaqa wakinmanta chinkachisqa hina rikurirqanku kallpanchayninkuta hinaspa yupaychasqankuta. Sonqon kuskanpi kaqkuna hinaspa hawa-hawa kaqkunaqa manaña wawqinkunapa iñiyninman allichakuyta atirqankuchu. Sapaq runam kikillanmanta sayanan utaq urmayanan.
When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.
Chinkasqa hamuqtin, iskay laya runakuna huknirayta puñuyta qallariqkanku; ichaqa yuyaysapa sipaskunapas wakin kallpachakuyninkuta chinkachirqanku. Kaypiqa Señor-mi pusasharqan, chayhinaqa Exeter Camp Meeting nisqapi Chawpi Tuta Qapariy willakuy chamuqtin, payqa paykunapa chawpinpi huk ruwayta hunt’achinampaq.
The Testing Process: The Tarrying Time and the Midnight Cry
Pruebapa rurana: Suyakuy pacha hinaspa Chawpi tuta waqyay
From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.
Espíritu de Profecía nisqapi, volumen 4, página 228manta: Yuyarinkichik kay ruwanakuyta—Chawpi Tuta Qapariyta, Suyakuypa Pachanmantapacha punku wichq’akunan kama—Señorqa llaqtanta pruebananpaqmi. Chawpi Tuta Qapariyqa Exeter Camp Meetingpi, willakuyninpi octubre 22, 1844 kama, chay historiapa huk rakinllanmi. Mana t’aqanakunchu suyakuypa pachanmantaqa, mayqinchus wakichin Chawpi Tuta Qapariypa rurayninta ishkay yupaychaq t’aqakunapi. Chawpi Tuta Qapariyta entiendenayki tiyan, mana chayta entiendespaqa, ñanmantam urmaykunki.
"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods", in the plural. "Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"
Diosqa munarqan llaqtanta pruebayta. Makinmi pakarqan huk pantayta profetakuq pacha unaykuna yupaypi. Makinmi, Señorpa makin, pakarqan sapallan pantayta profetakuq pacha unaykuna yupaypi, achka rimaypi nisqapi. “Adventistakunaqa mana tariqkuchu chay pantayta, nitaq aswan yachaysapalla contrankuqkunapas tariqkuchu. Qhipa kaqkunam nirqanku: ‘Qankunaq profetakuq pacha unaykuna yupayniykichisqa allinmi. Hatun ruwaymi kanan kashan pasananpaq; ichaqa mana Señor Miller nisqanchu; kayqa kay pachaq tikrayninmi, mana Cristoq iskay kuti hamuyninchu’.”
The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.
Suyakuypaq pacha pasárqanña, hinaspan Cristoqa mana rikurirqanchu llaqtantinpa qespichisqa kananpaq. Kikin Qispichiqninkuta chiqap iñiywan munakuywan suyashqankuqa sinchi llakiyta mallirqanku. Chaywanpas Señorqa munasqanman hina ruwarqanña: payqa sonqokunata pruebarqan, paypa rikurimuyninta suyasqankuta nispa rimariqkunapata. Paykunamanta achkha runakunaqa manchakuyrayku kuyuchisqa karqanku, manataq cheqaq kayta munasqankuraykuchu. Suyasqa ruway mana pasaptinqa, chay runakunaqa nirqanku mana llakisqa kasqankuta; paykunaqa hayk’aqpas manam iñirqankuchu Cristo hamunanmanta. Paykunam kikin ñawpaqta qallarispa asipayayta ruwarqanku cheqap iñiqkunapa llakiyninta.
This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.
Kayqa karqan Señorpa munaynin. Manam imatapas manchakunanchikchu hamuq p’unchaykunapaq, ñawpaq kawsayniykupi Señor imayna pusawarqanchikta qunqaykusqanchikraykullam; manam imatapas manchakunanchikchu, ñawpaq kawsayniykupi Señorpa yachachisqankunata qunqaykusqanchikraykullam. Niyniykuqa kaymi: manam atinkichu kay pusayninta paypa yachachisqanmantaraq rakiyta.
Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.
James White y Ellen G. Whitepa Kawsayninkunamanta Willakuy, 1888, páginakuna 186–187: “Diosqa 1843 watapi p’unchay pasasqanwanmi llaqtanta wateqchaspa, chaymantataq sut’inchaspa rikuchirqan. Pantasqanku—huk sapa pantay—profecía pachasqakunata yupaychasqankupi, manam chaylla ratupi tariykusqachu, ni Cristo hamusqanta suyaqkunapa yuyayninkunata hark’aq yachayniyuq runakunapas. Kay sunqunchasqa hatun yachayniyuqkunaqa niqku karqan, Señor Millerqa pacha yupaychasqampi allinmi kasqa, ichaqa chay pacha tukukuyninta coronanapaq imapas kananmantam paywan mana iñinakurqankuchu. Ichaqa paykunapas, Diospa suyaq llaqtanpas, pachamanta tapukuypi hukllataq pantaypim karqanku.”
"We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.
Ñuqayku tukuy sonqoykuwan creeniku Diosqa, paypa yachayninpi, wakichirqan llaqtan runakuna huk llakikuywan tinkunankupaq, chayqa allinmi kasqa sonqokunata rikuchinampaq chaymanta cheqaq characterkunata wiñachinampaq—mana sonqonkuta rikuchinallanpaqchu, aswanpas characterninkuta wiñachinampaq, chayta huk puntoyman apanampaq, maypichus sut’inchasqa kanqa chay crisispi hamuq Chawpi Tuta Qapariypi. Ñawpaq angelpa willakuyninta chaskirqanku Diospa juicioykunamanta manchakuyrayku, mana cheqaqta munasqankuraykuchu nitaq hanaq pacha qhapaq suyuypi herenciata munasqankuraykuchu, kunanqa cheqaq k’anchayninkupi rikurirqanku. Paykunaqa ñawpaqta kaqkuna ukhupi karqanku chay llakichisqa runakunata asipayta qallariq, pikunachus chiqap sonqowan Jesúspa rikurimuyninta munarqanku hinaspa kuyakurqanku. Kay Diospa ancha sonqota watukuq pruebanqa sut’incharqan chay runakunapa cheqaq characterninkuta, pikunachus pruebay horasninpi iñiyninkuta ñegaspa responsabilidadmanta hinaspa p’enqaymanta qispiyta munanku.
Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.
Mana llakikuywan qhiparqakusqakunaqa mana tutayaypi saqisqachu karqanku; profecía pacha-kunata sonqomanta mañakuykunawan maskhaspankuqa, pantasqa kasqan tariykurqa—sapan pantasqa kasqan—hinaspa profecía qillqaqpa lápizninpa siq’isqanta qhipachakuy pacha ukhunta uraykachaspa qatiykusqankuta. Cristo hamuyninta kusikuy suyakuypiqa, rikch’akusqa qhipachakuy visión nisqapa mana yupaychasqa karqan, chaymi llakiywan mana suyasqa muspay hina rikurirqan. Ichaqa kay mismo pruebanqa ancha necesitakusqa karqan cheqaqmanta cheqaqman iñiqkunata wiñachinapaq hinaspa kallpachinapaq. Qhipachakuy pachaqa ancha necesitakusqa karqan. Mana iskay clase-kunata rikuchinallapaqchu karqan hinaspa paqariychinapaq paykunapa kawsayninkunata, chaykunaqa Chisi Chawpi Qapariy historiapi punku wichq’aykama rikuchisqa kanqaku, aswanpas necesitakusqa karqan chay asuntupa allin ladoyninmanta lluqsimuqkunata kallpachinapaq. Mana atinkichu qhipachakuy pachata Chisi Chawpi Qapariymanta utaq punku wichq’aymanta t’aqayta.
When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.
Chaupi Tuta waqyakuyniyta ñeqespaqa, chay kikin historiata ñeqesqankim. Chaupi Tuta waqyakuyninqa manam Samuel Snowpa willakuyninllachu Exeter Camp Meetingpi; aswanpas suyasqa pacha unaychasqa tiempopa experienciannim. Kaypin Señorqa pusawarqan. Mana imatapas manchakunanchikchu hamuq pacha rayku, mana chayqa ñawpaq historiaypi Señorpa pusawasqanchikta qunqaykusqanchikraykullam—kay suyasqa pacha historiatawan Chaupi Tuta waqyakuyninta, maypichus Payqa Millerite Historiapi Wiñay Evangelioyta tukukuyman apamun, iskay clase yupaychaqkunata paqarichispa.
Early Writings, page 74: "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."
Ñawpaq Qillqakuna, p'anqa 74: “Rikurqanim 1843 watapi siq’isqa tablataqa Señorpa makin kamachisqan kasqanta, hinaspa mana tikrasqa kananpaq kasqanta; yupaykunaqa Pay munasqan hina kasqankuta; Paypa makinmi wakin yupaykunapi pantayta hawanpi kaspa pakarqan, chaymi mana pipas rikuyta atinchu karqan, makin apasqa kanan kama.”
The Mystery of Iniquity and the Testing Process
Huchaypa Pakasqa Misterionnin hinaspa Pruebaman Churay Ruwaynin
If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.
Sichusqañanchik karqanman chayqa, huch’a millay ruwaypa pakasqa kaqninta rimayta atisqanchikman karqan. Huch’a millay ruwaypa pakasqa kaqninqa hukllachu allin sut’inchayniyuqchu kanman, ichaqa kaypiqa satanaspa llamk’asqanmi sut’ichisqa kachkan: millayta allinwan chaqruspa, cheqaq kaqta pantasqawan chaqruspa, chay sagradas historiakunapi maypichus Señor runankunata pruebayman apan. Qelqasqa Simi Diospa sagradas historiankunapi, maypichus Señor runankunata huk pruebayman apan, chaypiqa sapa kuti rikunki huch’a millay ruwaypa pakasqa kaqninta—Satanaspa llamk’asqanta, cheqaq kaqta pantasqawan chaqruspa. Runakuna kay pruebay punkuman chayamuchkaptinkuqa, huch’a millay ruwaypa pakasqa kaqninmi asuntukunata phuyuyninwan q’epichisqa.
When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.
Noépa pruebanan pacha chayamushaptin, Bibliam nin Satanaspa muruñan Diospa muruñanwan ñawpamanta chaqrusqa karqan. Chaymi Noépa pacha tukukuypi mana allin kaypa pakasqa misteriunta hunt’achirqan, Génesispi rikuchisqa hina Diospa churinkuna runakunapa ususinkunata warminkunapaq hap’ishqanku—iskay murukunapa chaqrusqan, Noépa pruebananman ñawpaqta puriq mana allin kaypa pakasqa misteriun.
At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.
Moisespa pruebanpi, Puka Qochapaqwan kuska, Qellqasqa Simi rimarin imaynata Israel, paykunaqa Puka Qochapi hinallataq Sinaí urqupi pruebasqa kanankupaq, unay tiempo Egiptopi kasqankurayku chay llaqtapa yachachikuyninkuna rayku waqlliyasqa karqanku. Chayqa mana allin kaypa pakasqa misterionmi karqa—satanapa yachachikuyninkuna rayku influenciasqa kay.
In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.
Judíokunapa tiemponpim, griegokunapa yachachikuyninkunam Sanedrínpa churanakusqan pruebanta mana chaskinankupaq ñanta allicharqan.
In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.
Millerita historiapiqa, protestante iglesiakunapi kaq Milleritakunaqa chay 1260 wata Papap kamachikuyninpa umallikuyninmantaraqmi lluqsimusqaku, chaymi qhapaq muhuta mana qhapaq muhuwan chaqruspa waqllachirqan, hinaspataq mana allin kaypa pakasqa misterionta paqarichirqan, mayqinchus Millerita Historiapa pruebanta ñawpaqchasqa.
That is the mystery of iniquity that is always present.
Chaymi mana allin ruraypa pakasqa misterionmi, wiñaypaqsi kaypi kachkan.
If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.
Sichus llank’asqanta huch’a mana yachaypaq pakasqa imayna ruwasqanta yachayta munanki chayqa, Patriarcas y Profetas nisqaman, ñawpaq kaq capítulo nisqaman riy. Hermana Whiteqa willawanchik imaynatas Satanásqa hanaq pachapi huch’a mana yachaypaq pakasqata hunt’arqa chayta. Hanaq pachapim huk suyaykuy kasqa mayqen angelkunachus qhipakunqa, mayqennataq chinkachisqa kanqa chaymanta; Satanásqa chay pruebay ruwana manaraq qallariqtinmi, chaypachallapitaq hanaq pachapi huch’a mana yachaypaq pakasqata hunt’asharqa.
Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.
Satanásqa kayta ruwarqan iskayrayayta llusk’achispa, paypa siminta Diospa Simin pataman churaykuspa, astawanmi wakinkunata pusarqan llulla yachachikuyninkunata rimachinankupaq — mana allin, tutayaq ruway. Payqa iskayrayayta yuyayniykiman churaykunman karqan, hinaspataq qam lloqsispa huk huñunakuyman chay iskayrayayta rimarqanki. Sichus pipas chay iskayrayaymanta qillakuyta ruranku, qammantam qillakunku, mana paymantachu.
Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.
Kayna p’unchaykunapi, Spokane, Washington llaqtapi huk pastor nisqa Early Writings, 74 kaq p’anqapi rimarispa, kaynata nirqan: “Ellen Whitepa p’unchayninmanta simi qillqanaqman, Webster’s Dictionaryman rirqani, hinaspa figures mana imatapas yupaywan ruwananchikmanta ninchu,” nispa. Aswan achka runakuna chayta uyarispanku mana chayta qhawarinqakuchu, hinaspa payta creenqakum. Aswan pisillaqa, chay pastor kay pasajepi figures ima ninanmanta iskayrayayta tarpuykarqan; cheqaqtapin llullakuykarqan. Webster’s 1828 Dictionary nin: FIGURE, s. Yupaypi, huk unanchana yupayta rikuchiq, hina 2, 7, 9.
He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."
Payqa iskayraykuna rimachkarqan, huch’a mana allin kaypa pakasqa imayna llamk’asqanta ruwachkarqan. Payqa Adventistakunaman riqsichisharqan, rikuspa yachayta munanku chayqa, kay pachapi kay pacha historiapa kay tiempunpi, qamkunaqa chiqaq kayta kikiykikuna yachanaykichikmi, mana runakunapa nisqankuta uyarispa; imaraykuchus, “. . . mana allin kaypa pakasqanqaña llamk’ashanña: . . . .”
Early Writings, page 74: ". . . 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."
Qillqa Ñawpaqkuna, p’anqa 74: «. . . siñalkunaqa Pay munasqan hinam karqan, makinpas hawanpi kashaspa huk pantasqata waq siñalkunapi pakarqan, mana pipas rikunanpaq, makin chinkachisqa kama.»
It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.
Chayqaqa pantachinañam, hinaspataq teologokunaqa achka kuti chayta ruwanku. Sichus munanki huk simi imata niyta munasqanta Bibliapi utaq Profecíaq Espíritunpi unanchayta, manam ñawpaqtaqa simi qullqikunaman qhawanaykichu; aswanqa profetamanmi qhawana. Kay hina, Danielqa Daniel 8:11pi hebreo simi rum nisqata llamk’achin, chayta “qichusqa” nispa tikrarqanku. Runakunaqa yuyanku “qichuy” niyta, ichaqa Danielqa rum nisqata phisqa kutiwanraq wakinpi llamk’achin, manataq hayk’aqpas “qichuy” niyta munanchu—aswanqa “hoqarispa hatunchay” niytam munan. Chayrayku, Daniel 8:11pi rum nisqa “qichuy” niyta munanman hina yuyanqa, tradiciónta qatisqam, mana Daniel chay simita imayna llamk’achisqanman hinachu.
Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.
Chaynamantataqmi, Ellen Whitewanpas: Sichus munanki nispa qhawachiyta Early Writings, 74pi, “figures” nisqaqa artepa figurankuna utaq gráficokuna kasqanta, ichaqa niyman: “Ellen Whitepa p’unchayninpi diccionarioqa mana ninchu figures nisqaqa aritméticata niyta,” nispa, atinichkanki aswanta runakuna mana qhawananmanta. Ichaqa paykuna qhawaspankuqa, tarinkumanmi figures nisqaqa aritméticata niyta.
But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.
Ichaqa rinkiqa Ellen White kikinmanmi: ¿imataq nin rikch’achisqakuna nispa? Early Writings, p’anqa 74pi, payqa nin: “Makinmi hawanpi karqa, hinaspan huk pantasqata pakarqa wakin rikch’achisqakunapi”, hinaspa p’anqa 236pi nin: “Makinmi huk pantasqata ñawpaqman hark’arqa, profetapa pacha-kunata yupaychaspa qhawarisqapi.” Profetisqa warmiqa sut’inchanmi kay siminchasqanta: rikch’achisqakuna nisqaqa profetapa pacha-kunatan riman—yupayta, manan dibujukunatachu.
So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.
Chayqa hinaqa, ¿imataq Señorqa makinwan llank’achirqa? Payqa makinwan llank’achirqan huk pantasqa yupaychasqapi profetapa pachakunata yupaychasqanmanta—yupaykuna.
Ellen White's Endorsement of the 2520
Ellen White-pa 2520-ta qhawarichisqanmi
This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.
Kaymi aswanqa. Achka runakunaqa ñoqayku willakusqayku kikin willakuyta qawarichkanku, chaytan noqa yanapani. Ichaqa 2520-manta, hinaspa Ellen White payta chiqap qhelqasqa profecía kasqanta iñirqachu manachu nisqamantaqa, kaymi rimayqa—kaymi pruebapas, kaymantataq qallarina kanki. Huk argumentokunapas llapanmi allin hinaspa cheqan, ichaqa kaymi qallariy punku.
In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time, the first disappointment.
Qallariq qillqakunapi, p’anqa 74pi, maypichus nin Señor makinta churarqan wakin yupaykunapi pantasqa kasqanmanta, pay kikillan sut’inchan ima ninan kasqanta chay kikin qillqapipuni, p’anqa 236pi: “Rikurqani Diospa llaqtanta kusisqa suyakuypi, Señorninkuta qhawarispa. Ichaqa Diosmi munarqan paykunata pruebayta.” Payqa rimashan Tarrying Timemanta, ñawpaq llakikuy mantam.
She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.
Payqa mana 1844 watapi octubre killapa 22 p’unchaypi kaq Llakikuymantaqa mana rimashanchu, chaypim paykunapas pruebaypi rikuchisqa kanqaku; aswanqa kaypiqa suyay unaymanta rimashan: “Diosmi yuyarqan paykunata pruebayta.” “Profecía tiempokunata yupaychasqankupi pantasqantaqa makinwanmi pakarqan.” ¿Imaynataq paykunata pruebayman churayta munarqan chay suyay unaywan? Profecía tiempokunamanta hamut’asqankuman makinwan llant’uykuspanmi. Qhepa p’unchaykunamantaqa manam imatapas manchakunaykichu kanchu, ñawpa p’unchaykunapi Señor imaynatañam pusamurqanchik chayta, Milleritaq runakunapa historiankupi hinallataq paypa yachachisqankunata qonqaspallanchikmantaqa.
These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
Kay willakuy pacha pachakunaqa yachachiykuna karqanku, chaymi suyay unay pacha paqarichirqan. “Makinmi pakarqan huk pantayta, kay willakuy pacha pachakunata yupaychaspa. Señorninkuta suyashaqkunaqa mana tarirqankuchu chay pantayta,” —sapa huk pantay— “hinallataq pacha nisqanta hark’aq aswan yachaysapakunapas mana rikurqankuchu. Diosmi munarqan llaqtan runakuna llakikuywan tinkunankupaq. Pachaqa pasarqan, hinaspan Qispichiqninkuta kusikuywan suyaqkuna llakisqa, sonqon p’akichisqa karqanku; ichaqa Jesuspa rikurimuyninta mana munaspa, manchakuylla rayku willakuyta jap’iqkunaqa kusikurqanku mana chayamusqanmanta suyasqa pachapi. Paykunapa rimasqankuqa mana sonqota tupachirqanchu, nitaq kawsayta ch’uyanchirqanchu. Pacha pasasqaqa allin yuyaychasqa karqan chay sonqokunata rikuchinampaq. Paykunam ñawpaqta kutirirqanku hinaspa asirqanku chay llakisqa, suyaypi pantasqa runakunamanta, paykunaqa cheqaqtapuni Qispichiqninkupa rikurimuyninta munarqanku. Rikurqanim Diospa yachay-sapa kayninta, llaqtanta pruebapi churayninpi, hinaspa allinta mask’aq pruebata qonampaq, ima runakunas ñak’ariy horapi mancharispa qhipaman kutirinqaku chayta rikhurichinampaq.
Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.
Jesuspas llapan hanaq pacha soldadonkunawan kuska, kuyakuyninwan hinaspa llakikuyninwan qhawarirqanku chaykunata, munasqa suyaywan unaymanta munarqanku rikuyta payta, pichus almasninkuna munakusqanta. Angelkunaqa muyuriqkuchkarqanku paykunapaq, kallpachaypaq paykunata pruebankupa horasninpi. Hanaq pachamanta willasqanta chaskiyta qillqasqa karqanku chaykunaqa tutayapi saqisqa karqanku, hinaspa Diospa phiñakuyninqa paykunapaq hap’irqan, imaraykuchus mana munarqankuchu chaskiyta chay k’anchayta pay hanaq pachamanta paykunaman kachamusqanta. Chay cheqaq, llakichisqa iñiqkunaqa, mana atispa entiendespa imanasqa Señorninku mana hamusqanta, manam tutayapichu saqisqa karqanku. Yapamantaqa pusasqa karqanku Bibliankuman, mask’anankupaq profetakunapa tiemposninkunata. Señorpa makinqa yupaykunamanta hurqusqam karqan, hinaspa pantasqa—sapaq—sut’inchasqa karqan.
Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.
Kaypim paymi willakuchkan 1843 Watapi Cuadro nisqapi yupaykunapi pantasqata, ñañam nirqanña chay yupaykunaqa profetapa pacha unaykuna kasqanta. “Paykuna rikurqanku profetapa pacha unaykunaqa 1844 watakama chayasqanta, hinaspataq chayllataq evidenciata, mayqentachus paykuna rikuchirqanku profetapa pacha unaykuna 1843 watapi tukukuq kasqanta qhawachinankupaq, chay evidenciaqa pruebanmi 1844 watapi tukukunankuta.” Rimanakuyqa kaypi tukukun! Ellen Whiteqa 2520 nisqaman allinchasqa sellen qoyn.
There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.
1843 wataypi Cartapiqa kimsa profecía pacha-kunayllam kasharqan, paykuna yacharqanku 1843 watapi tukusqanta: 1335, 2520, hinaspa 2300. Diosqa makinta hap’iparqan huk pantasqa yupaykunamanta—kay Cartapi profecía pacha-kunamanta—makin qichusqa kanankama. Payqa makinta qichuspaqa, fiel suyaykunaqa pusasqa karqanku yapamanta profecía pacha-kunata yachayman; chaymanta tariqanku chay kikin pruebakunata, mayqenchus paykunata pusarqan profecía pacha-kuna 1843 watapi tukukuq kasqanta willakuyta, chaykunaqa chaypacha reqsisqa karqan iskayniyoq 1844 watapi tukusqanta pruebananpaq.
The 1335 begins in 508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.
1335qa 508 watapi qallarin, 1843 watapin tukukun. 2520qa 677 a.C. watapi qallarin, watapa hunt’asqanwanmi ch’askisqa kachkan. Ñawpaq kamachiqkunaqa 1843 watapin tukukusqanta yuyarqanku, ichaqa qhepamanmi unanchakurqanku 1843 watata willakuyta hamuq kikin rikuchiqkunaqa 2520 willakuq profeciapas 1844 watapin tukukusqanta sut’inchasqanta. 2300 profeciataq 457 a.C. watapi qallarin, paykunaqa 1843 watapin tukukunman karqan yuyarqanku, ichaqa llakiy qhipaman, profecía pacha p’unchaykunata yachayman qhawarispa, 1844 watapin tukukusqanta reparakurqanku.
There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.
Kinsa qillqasqa willakuykunaqa kinsa sapallañam 1843 watapi tukunanpaq willakuykusqanku, chaymanta hukninmi tukupun: 1335. Kay willakuyqa manam Señorqa makinta hawanpi hark’asqanchu. Kayqa reqsichin Milleritakunapa historianta Tarrying Time nisqamanta, Midnight Cry nisqawan pasaspa, 1844 watapa octubre 22 p’unchaykama.
In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "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.
Qayna p’unchaw willakuypi, kay Ellen White nisqamanta kay rimaywan tukuqku: “Kusisqakunaq ñawinkunaqa, 1843 watapi hinaspa 1844 watapi rikusqa imakunata rikuqkuna.” Kayqa, “Kusisqa kachun 1843 wataman hamuq runaqa” nisqanmi. Qatiq párrafopi payqa nin: “Willakuyqa qusqasqa karqan. Hinaspa manam unaychay kananchu willakuyta kutichispa willaypi, imaraykuchus pacha señalkunaqa hunt’akushanña; tukukuq llamk’ayqa ruwasqa kanan. Hatun llamk’ayqa pisilla p’unchawkunapi ruwasqa kanqa. Diospa churasqanman hina, huk willakuyqa utqayman qusqasqa kanqa, chaymi sinchi qapariyman wiñanqa. Chaymantataq Danielqa suertinpi sayarinqa, testimoniunta qunanpaq.” Manuscript Releases, volumen 21, 437.
Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful see in 1843 and 1844 is a blessing that leads him into the Most Holy Place.
Danielpa suertenninpi sayasqanmantaqa Daniel 12-pa versículo 13-ninmi. “Kusisqan kanku chay imakunata rikkuq ñawikuna, 1843 watapi hinaspa 1844 watapi rikuskankuta” nisqaqa versículo 12-mi. Ellen Whiteqa Daniel 12:12–13 nisqamanta Diosmanta comentario qusqa, nispan kay versículokunaqa mana tiempo profecíamantachu kanku, aswanpas huk experienciamanta kanku, chaymi 1843 hinaspa 1844 watakunata hap’iq, 1843 watamanta pantasqa entendimientomanta paqarisqa, chaymi huk taripay tiempo-ta paqarichin. Taripay tiempo chayamuchkan chayqa, “Kusisqa kachun payqa suyakuq.” Rikuyqa tardarunman chaypas, suyapay. Kusisqa kachun payqa, taripay tiempomanta punku wichq’akunankama chiqap sonqowan suyakuq. Chay faithfulkunaq 1843 hinaspa 1844 watakunapi rikuskankuqa huk bendiciónmi, chaymi payta Santísimo Lugarman pusaykun.
The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.
1335 qillqay willakuyqa 1843 watapi tukurqan, Chawpi Tuta Qapariyta chayamunanpaq señalan. 2520 hinallataq 2300 profetapa pacha yupaykunaqa 1844 watapi tukunku. Ellen White ninmi, chay kikillan pruebakuna paykunata pusarqan 2520, 2300, 1335 ima 1843 watapi tukusqanta willakuyta; chaymantaq reqsisqa karqan 1844 watapi tukupunaykuta pruebayninpaq.
"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
Diospa Siminmanta k’anchay paykunap kasqankuman k’ancharqan, hinaspan hamurqaku suyasqa pacha kasqanmanta—“Sichus [muskhoyqa] unayachkanman chayqa, payta suyay.” Cristopa qaylla kutimuyninta munasqankurayku, muskhoypa unayayninta mana reparasqankutaq, chaymi chiqap suyaqkunata rikuchinapaq kamasqa karqan. Yapamanta huk pachapa nisqan karqan. Ichaqa rikurqani ashkha paykunam ancha llakisqa kasqankumanta mana hoqarikuyta atirqankuchu, 1843 watapi iñiyninkuta señalasqa chay hina kallpawan ch’uyanchasqa munayniyuq kayta hap’inankupaq.
"Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."
Satanáswan hinaspata angelninkunawan atiparqanku paykunata; hinaspa mayqenkunachus mana munarqankuchu chaskiyta chay willakuyta, kikinkumanta kusikurqanku karu qhawariyniyuq taripayninmanta hinaspa yachayninkumanta, mana chaskisqankurayku chay pantachiyta, sutichasqankuman hina. Manam reparakurqankuchu Diospa yuyaychasqanta paykuna kikinpa contranpi qichusqankuta, hinaspa llank’asqankuta Satanáswan hinaspa angelninkunawan hukllachasqa Diospa llaqtanta musphachinankupaq, paykunataq kawsasharqanku hanaq pachamanta kachamusqa willakuyta.
In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 proved that they ended in 1844.
Kay historiapiqa iskay laya yupaychakuqkuna kan. Mana allin wiñayñiq layaqa suyakuqkunata asipan, ichaqa suyakuqkunaqa profetapa pacha tupuykunaman kutichisqa pusasqa kanku, chaypi yachanku chay kikin rikuchikuq willakuymi paykunata 1843 watapi 2520 nisqapa, 2300 nisqapapas tukuyninta reqsichirqan, chayqa 1844 watapi tukusqankuta prueban.
Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.
Suyaypi kaqkuna kayta reqsispapas, ñawpaq ñak’ariy qhepamanqa manaña ñawpaq hina Señorpaq nina rawraywan hunt’asqa karqankuchu. Paykunaqa Chawpi Tuta Qapariy willakuyninwan yapamanta nina rawrachisqa kanqaku. Suyaypi kaqkunaqa Chawpi Tuta Qapariymanta ñawpaqtaña 1844 watata, profeciakunapa tukukuyninta, unanchasqaña karqanku.
The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.
Chawpi tuta qapariy willakuyqa suyaykakuqkunaman riqsichirqan 1844 watapi octubre killapa 22 p’unchayninta. Chay yachaywanqa, mana ñataqlla 1844 watapi mayqin p’unchaypas karqanichu; kay kikin p’unchaypim karqan, chaymi chay willakuyman kallpata qurqan.
Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.
¿Rikunkichu imayna ruwasqa kasqanta? Kay experienciata paqarichiq yachachikuykunaqa kinsa profecíakunan: 1335, 2300, hinaspa 2520.
After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.
Kayta yachasqankumanta qhipamanqa, willakurqanku: «Lloqsiychis Babiloniamanta» nispa. Kaymi iskay kaq Angelpa Willakuynin.
Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.
Sut’ita qespichisqa kachun: ¿imataq sayari suyay p’unchaypi? 1843 Watapiq Cuadropi hinaspa apaykachasqa kasqan. Paykunaqa kay Cuadrota saqerqanku, kunanqa entiendirqankuña Señorqa 1844 watapi hamunan kasqanta, ichaqa Cuadropi 1843 nisqa karqan. Chayrayku paykunaqa Cuadrota saqerqanku Iskay Angelpa Willakuyninpa historianta riksichinankupaq.
What becomes their message in the history of the Second Angel? The last paragraph explains.
¿Imanataq tukuynin kaynin willakuyninku Iskay Ñiqin Angelpa historiapin? Qhipa párrafoqa sut’inchan.
"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."
Kay willakuypi iñiqkunaqa iglesiakunapi ñak’arichisqa karqanku. Huk pisi tiempokama, kay willakuyta mana chaskiqkunataqa manchakuy hark’arqan sonqonkupi ima yuyayniyoq kasqankuta rurayninkupi rikuchinankumanta; ichaqa tiempo pasasqanmi cheqaq munayninkuta rikuchirqan. Paykunaqa upallachiyta munarqanku chay suyaypi kaqkuna apamunanpaq kallpachasqa kasqan willakuyninkuta, nispa, profetapa pacha p’unchaykuna 1844 watakama mast’arikusqanta.
What prophetic periods? The 2520 and the 2300. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520 and the 2300-year prophecies.
¿Ima willakuy pachakuna? 2520 chaymanta 2300pas. Chaymi kay historiapi paykunapa willakuynin. Kunanqa ninku: “Entiendeniku! Kay willakuykunaqa 1844 watakama mast’arin.” Chaupi Tuta Qapariypa historiapin paykunapa willakuyninqa 2520 chaymanta 2300 wata willakuykunam.
"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."
Huk tiempollaraq, kay willakuyta mana chaskiyta munasqakunaqa sonqonkupi imataña sientenku chayta ruwariyman lloqsichiyta manchakuymanta hark’asqa karqanku; ichaqa pacha pasasqanmi cheqaq munayninkuta rikuchirqan. Paykunaqa upallachiyta munarqanku chay suyakuqkunapa testimoniunta, paykunaqa apayta mana atispa sentirqanku profecía pacha-hayk’akuna 1844 watakama mast’arisqanta. Sut’i k’anchaywan creyentekunaqa pantasqankuta—sapallan hina pantasqankuta—sut’incharqanku, hinallataq 1844 watapi Señor-ninkuta suyakuq kasqankumanta razonesninkuta qorqanku. Paykunapa contrankupi kaqkunaqa mana ima argumento-ta atirqankuchu chay kallpasapa razones qosqankumanta. Ichaqa iglesiakunapa phiñakuyninqa rawrarirqan; paykunaqa mana pruebas uyariyta munarqankuchu, hinallataq testimoniota iglesiakunamanta wichq’ayta munarqanku, wakinkuna mana uyariyninkupaq.
What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.
¿Imataq pasasqa kanan 2520-ta 2300 p’unchawkunawan tupachispa qhawaykuchkaptiki? Milleritakunapa Historiankupi, iglesiakunamanta qarqosqa kanki, chay willakuyninta upallachiyta munaspa huk kallpachakuy kasqanwan.
"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.
Dios paykunaman qosqan k’anchayta hukkunamanta ama pakayta atinakuqkunaqa, iglesiakunamanta qarqosqa karqanku; ichaqa Jesusqa paykunawan kasharqan, hinaspan paypa uyanchasqa k’anchayninpi kusisqa karqanku. Paykunaqa iskay ñiqin angelpa willakuyninta chaskinankupaq wakichisqa karqanku. Primeros Escritos, 235–237.
Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.
Mana 2520-manta yachayman mana yaykuspa, imatam qhawachiyta munanchik chayqa kaymi: Ellen Whiteqa 2520-man allinchasqanta, hina churaspa, sut’inchan. Sichus kayta mana rikunkichu, mañakuyta kanki Jesústa, ñawiykikunamanta escamas nisqakunata hurqunanpaq. Ellen Whiteqa nirqan: paykunata 1843 watata willakuyta pusasqa kikin pruebaqa chaymantaraq rikusqa karqan, kay profetiku tiempokuna 1844 watapi tukukuq kasqanta pruebananpaq. Payqa sapa kuti profetiku tiempokunata, utaq yupaykunata, achka rimaypi reqsichin. 1843 Chart nisqapi 1843 watapi tukukuq kimsa profetiku tiempokunalla kan.
The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.
Kay 1843 watapiq tukukuq kaq, 1335, qillqasimipa allin kamachiyninman hina, “figures” nisqanta hinaspa “prophetic periods” nisqanta nispa rimananpaq, aswan pisiylla iskaymanta profétic pacha-kamaykunata mañan. Sichus kinsa kan, hinaspa hukta qichunki, chayqa iskay kaq paypa takyachisqanqa 2520 hinaspa 2300mi, ima nisqantapas hukkuna rimaptinkuqa mana chaymanta hukñachu.
In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.
Kay historiapi, Adventistakunapa 1844 watapi octubre killapa 22 punchawpi hatun llakikuyninkutapas yapaspa, Señorqa huk experienciata rurasharqan, iglesiakunamanta wichq’asqa kanankupaq, mana runakunapa influyensianpi sayanankupaqchu, aswanpas Diospa Siminpi. Chay experienciata munarqanku, Jesucristoqwan Kuskan kashpa Ancha Santísimo Lugarman yaykunankupaq iñiyniyuq kanankupaq. Payqa paykunata hunt’achisharqan, Wiñay Evangelio tukukuyninman apanampaq.
Testimony of the Pioneers: James White and Uriah Smith
Pionerokunapa Testimonio: James White hinallataq Uriah Smith hinallataq
Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.
Chaymantataqmi iskay ñawpaq puriqkuna kachkan, James White hinallataq Uriah Smith. Kaykunam hatun runakuna kan, paykunataqmi kunan pacha teologokuna aswanqa rimanakunku nispa James Whiteqa 1863 watapi 2520-ta mana chaskirqachu, hinallataq Uriah Smithpas mana chaskirqachu qillqasqankunapi 1870 watakuna hinallataq 1880 watakunapi.
We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.
1844 watamanmi kutimusaqmi, hinaspalla qhipamanpas, qhawaspa imaynatas James White, Uriah Smith ima, kay kikillan historiata, Ellen White chayraq willasqanta, nisqankuman hina, rimarinku. Payqa profetaykuna pacha hayk’aqkuna-manta rimarin, Señorpa makin qichusqa kasqanmanta, hinaspa pantasqanta rikuy-mantawan; chay hina kikinmi kay iskay Ñawpaq Pionerokunapas rimarinku.
Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.
Ellen White manam nin “2520” nitaq “qanchis kuti” nitaqchu nin, ichaqa Uriah Smithwan James Whitewanmi ninaku. Paykuna sut’ita rikuchinku kay willakuypi reqsiskasqa profetico pacha-kamaykunaqa 2520 hinaspa 2300 kasqankuta.
James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."
Sichus James White, Review and Herald, volumen 1, 9 julio killa, 1851: “Huk objetor nin: ‘Mana iñinichu chawpi tuta qapariyqaña karqasqanta churakusqanta,’ nispa. Noqaykupas mana iñinichu chawpi tuta qapariyqa ñoqaykuq uyarisqayku kasqanta, nitaq hayk’aqpas chayhina kananta. Mateo 25:6pi nisqa qapariy, ‘Qhawariychik, kasarakuy qhari hamushan,’ nisqaqa inti lloqsimu suyu kasarakuy willakuy historiapi kashan. Ichaqa huk qapariy qosqa karqan, hinaspa llapan Adviento cuerpopa hunt’asqa chaskisqan karqan 1844 watapa otoñonpi; chayqa allinta tupachikun parabolapi chawpi tuta qapariywan. Chaytaqa ama ñiqchu, pikunachus chaypi kikin experienciata karqanku.”
James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.
James Whiteqa rimarisqa huk ñawpaq willakuywanmi llank’achkan, chaypi runakuna Chawpi Tuta Qapariyta mana chaskispa ñanmanta urmaykuchkanku. Kaymanmi kutichin, hinaspan kay ñawpaq willakuyta rimanqa.
"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."
Allin pacha chayamurqan. Rimayrikuypi waqayqa chay qipakaymanta, puñuychasqa kasqankumanta, puñusqa kasqankumantapas chaylla qatiqninpi hamurqan. Chayqa ñuqayku qipakusqaykumanta qatiqmi karqan, suyasqayku mana hunt’asqa kaptin, hinaspa chay waqayqa rinriykuman chayamurqan puñuychaypi hina kasqayku ukhupi. Chay waqaymi chunka sipaskunata rikch’arichirqan, hinaspa mechankunata allichanankupaq pusarqan. Kaymi Espíritu-pa atinayninwan kuska, Advento llaqtata rikch’arichirqan, hinaspa Paykunata Bibliata maskhanankupaq pusarqan mana hayk’aqpas hina, hinaspa kikinkunata, kay pachapi imaykankunatapas llapanta Señor-man sapaqchaspa qunankupaq. Chay waqayta qawaqkunaqa, Señor qanchis kaq killapi, 1844 watapi hamunanta willaqkuna, sut’ita qawarqanku profecía pacha tupukuykuna chay pachakama chayananta; chayrayku, pacha tupukuykunamanta apamuykusqa prueba, Advento 1843 watapi kananta rikuchinapaq, 1844 watapi kanantam rikuchirqan. Chaymantataq qawarqayku pantay kasqanta chay yupaymanapi, mayqenmi 2300 p’unchaykunata 1843 watapi tukuchirqan. Mana mayqenninku Advento-pa contranpi qillqaqkunaqa chayta qawarqankuchu. Providencia-pa makinmi chay pantayta pakarqan chay qhawasqa kanan pacha chayamuyninkama. Chay pantayqa kaypi karqan: 457 junt’a watakunata 2300-manta hurquspanku, 1843-ta saqirqanku, manataq yupaykuchkankuchu 457 a.C. wataq pisi kaqnin p’unchaykunataña pasasqanta, kamachikuy lluqsisqan pacha, maymantachus 70 semanas yupasqa kachkan.
"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"
Yuyayniykunata chay pacha puntumanmi pusarqa, [1843,] imaraykuchus sapaq profetik pacha-kunata chay watakunamanta qallarispa yupaychasqanchikrayku — mayqen sumaq pacha-yupay yachaqkuna churasqankuman hina, chay ruwaykuna hunt’asqa kasqan watakuna, paykunapa qallariyninta unanchaspa — llapankupas chay wata tukukuq hina rikurirqan.
Now he tells us the prophetic periods they thought terminated in 1843.
Kunanqa willakunñan ñawpaq rimay pacha tupuykunata paykuna yuyarqanku 1843 watapi tukukuq kasqanta.
"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.
“Kayqaqa, ichaqa, rikch’ayninllam karqa.” Rikch’ayninllam karqa paykuna 1843 watapi tukusqankuta. Paykunaqa tarinqaku 1844 watapi tukusqankuta.
"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting 677 BC from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into 1844 as it might have commenced after the beginning of 677 BC.'
“Noqaykuqa ‘qanchis kuti’ nisqata, icha 2520 watakunata, Manaséspa apasqa preso kasqanmantam yupaychayku, chaytataq, hatun hukllay sonqowan, pacha yupay yachaqkuna BC677 nisqapi churanku.” Kaykunaqa profetapa pacha-kuna, paykuna rimasqankumanta. “Kay p’unchaymi sapallantaq noqaykuqa hayk’aqpas yupasqayku kay pacha qallariyninpaq; chaymantataq 2520 watakunamanta 677 BC qichuspa, AD1843 puchuq karqa. Ichaqa noqaykuqa manam chayta reparaykurqaykuchu: 2520 watakuna hunt’akunanpaq 677 hunt’aq BC watakuna, hinallataq 1843 hunt’aq AD watakuna kasqanrayku, kay pachata mast’arina kasqantaq 1844 watakama, imaynachus qallarisqa kanman chay 677 BC watapa qallariyninmanta qhepaman.”
The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.
Willakuq pacha yupaykuna, maypichus “Providenciaq makinmi pantasqaman hawanpi makinta hark’arqan” nisqa, chaykunapiqa 2520pas karqan.
Uriah Smith: "As time continued beyond 1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into 1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."
Uriah Smith: “Pachaqa p’isqap tawa chunka kimsa (1843) wata qhipaman pacha puriptinmi, achkakuna qallariqku tapuyta, imaraykunas mana hunt’akusqankumanta chay watapi suyasqanku qespichikuyninmanta. Chaymantan rikurirqaku, llapa willakusqa pacha yupaykunaqa ñawpaq pacha watakunapi (a.C.) qallarispa, maypichus wiñaypaq qallarichisqankuman hina yupasqanchik, mana sapa-sapallankumanta hunt’akunkuñachu, chronologiayku hinallataq qallarikuynin p’unchaynin chiqap kasqanta yupaykuspaqa, mana 1844 watapi huk p’unchaykama chayaptinqa. Chayhinaqa, qanchis kuti pacha, icha 2520 wata, a.C. 677 watapi qallariq; hatun jubileo, icha 2450 wata [mana 1843 nitaq 1850 siqi qillqakunapipas rikuchisqachu.], a.C. 607 watapi qallariq; hinallataq Danielpa 2300 watankuna, a.C. 457 watapi qallariq—sapa chay watakunamanta huk rakhu pacha, maymantachus sapa willakusqa pacha yupay qallarichisqa karqan, ña pasakusqa kasqanrayku manaraq chay qallarikuyninta señalasqa imaymana ruwaykuna pasaptin, chay pacha yupaykunaqa 1844 watakama mast’arikunan karqan, sapaqnin qallarimusqan hina, ñawpaq watakuna a.C. qallariyninmanta maymantachus sapa-sapa yupasqa kanku, chayhinaqa sapa hukninpi watakunapa yupayninta hunt’anankupaq, utaq chronologiaykup chiqap kasqanta pruebayta atinanchikpaq. Ichaqa mana karqanchu ima señalkapas chay sapa-sapa a.C. watakunapi may p’unchaypi chay pacha yupaykuna qallarirqanman hina; chayraykun tukukuynin watapi ima pachakama chayaytaq, mana allinta sut’inchasqa kayta atirqanchu.”
Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.
Uriah Smithwan James Whitewanpas yachachichkanku 1844 watapi tukukuqpaq riqsisqa proféticopi pachakunaqa 2520 hinallataq 2300 watakuna kasqankuta, Ellen Whitepa Early Writings nisqanpi, 236 raphiymanta ñawpaqman, kikin rimaykuna hina llamk’achispa.
The Chain of Truth: William Miller's Commencement Points
Cheqaqa-kunapa Watasqan: William Millerpa Qallariy T’iqsiyninkuna William Millerqa rikusqanninkunapi tiempo proféticokunata qhawarispa yachakachisqanpaq sumaq reqsisqa karqa. Chay profecíakunata allinta unanchaspa, payqa yuyarisqa sapa tiempo pacha unay khipa p’unchaykunamanta qallarina kananpaq. Kay qallarina t’iqsiykunaqa askha kutita “commencement points” nisqawan sutichasqa kanku. Millerpaq, kay qallarina t’iqsiykunam yuyariypaq atiyniyuq karqa, imaraykuchus mana chaykunata allinta churaspaqa, profético pacha yupaykunaqa mana chiqapman chayanmanchu karqa. Paypa allin yachayninmanta huk kaq qhawayqa karqa Daniel 8:14 nisqapi tarisqa: “Iskay waranqa kimsa pachak p’unchaykunakama; chaymanta qhepamanmi santuarioqa llipinmanta pichasqa kanqa.” Millerqa creeqmi karqa kay 2300 p’unchaykunaqa watakunata niyashasqanta, “huk p’unchay, huk wata” nisqa principio nisqaman hina (Ezequiel 4:6; Números 14:34). Ichaqa tapuyqa kaymi karqa: maymantataq kay 2300 watakuna qallarinqa? Millerqa kutichisqa Ezra 7 nisqaman, chaypi Artajerjespa kamachikuy qelqasqan Jerusalemta allinchayta hinaspa wasichayta munasqanmanta rimakun. Payqa yuyarisqa chay kamachikuyqa 457 a.C. watapi qallarichisqa kasqanta, chaymi “qelqayta lluqsichispa hinaspa Jerusalénta hatarichispa wasichay” (Daniel 9:25) nisqa taripaqpa qallarina t’iqsiynin karqa. Daniel 9 nisqapi 70 semanas nisqa profecíaqa 2300 p’unchaykunawan tinkisqa kasqanta qhawarispa, Millerqa 457 a.C. watata ishkay profecíakunapa común qallarina t’iqsiynin kasqanta churasqa. Kay método nisqapiqa allin lógica karqa. 70 semanasqa “t’aqisqa” kanku, kayri “kutisqa” manaqa “qhechusqa” 2300 p’unchaykunamanta, chayqa huk hatun tiempo pachatamanta. Sichus 70 semanasqa 457 a.C.-pi qallarin, chayqa 2300 watakunapas chayllamanta qallarinan tiyan. Chaymi Millerqa 1843 watakama chayasqa, qhepaman 1844 watakama allinchasqa, Cristopa kutimunanta suyaspa. Millerpa qallarina t’iqsiy qhawariyninqa mana munayninmanta akllasqa karqachu. Aswanpas, Escritura nisqakunata tupanachispa, pacha yupaykunata allinta qhawarispa, hinaspa Biblia historiata yuyayman churaspa llank’asqanmantam lloqsimurqa. Paypaqqa chay qallarina pacha chiqap kanan karqa profético tukukuyninta atispa tarinapaq. Mana llapa runakuna chaywan acuerdopi karqankuchu, ichaqa Millerpa allin ruwasqanqa sut’inchayta yanapasqa imaynata profecía unanchaypi qallariy pacha anchata valekusqanta. Sichus huk pacha yupay mana cheqanpi churakunqa, llapa tukukuyninpas pantasqa kanqa. Chayrayku, Millerpa yachachikuyninpi, cheqaqa mana tukukuypillachu watasqa karqa, aswanpas qallariypiwanpas.
Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"
Ñawpaq Qillqakuna, p'anqa 230: “Diosqa kachan Angelninta”—ángel Gabrielta—“huk chakra runapa sunqunman kuyuchinapaq”—William Millerpa—“Biblia-man mana iñiq karqan, chaymanta pusananpaq willakuykunata mask'anampaq. Diospa angelninkuna kutin kutin hamurqanku chay akllasqa runata watukuyta, yuyayninta pusananpaq hinaspa Diospa llaqtanpaq wiñaymanta tutayasqa kasqa willakuykunata yuyayninman kicharinanpaq. Payman qorqanku cheqaq kaypa watun muyuriy qallarikuyninta, hinaspa pusasqa karqan t'inkisqa t'inkisqata mask'anampaq, chay hina Diospa Siminman musphaywan hinaspa admiracionwan qhawarinankama. Chaypi rikurqan huk hunt'asqa cheqaq kaypa watunta. Chay Simi, mana Diosmanta hamusqa kasqanta pay yuyarqan, kunanqa qhawayninpa ñawpaqenpi kicharikurqan sumaq kayninwan hinaspa hatun k'anchayninwan. Rikurqanmi Qillqap huknin rakhuqa hukninta sut'inchawan,”
Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.
Gabrielqa payman rikuchirqan ñiqay ruwanata sutinchanchik proof-texting nisqata: sapa siq’ipi huk siq’i hina, kaypi asllataq chaypitaq asllataq.
Gabriel gave him the commencement of the chain of truth and the method of proof-texting.
Gabrielqa paymanqa cheqaq-kuna watapi qallariyninta, hinallataq qillqasqamanta qhawarispa chaninchaypa ñannta qorqan.
William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about 508."
William Miller, Advent Review and Sabbath Herald, 18 abril 1854: “Qhelqesqa qelqakunamanta aswan allinta yachakuspaymi, chay qanchis pacha wakin nacionkunaq kamachikuyninmanta yuyaychakurqani, judíokuna mana ñawpaq llaqtap sapa kamachiq nacionñachu kasqankumanta qallarinanpaq, Manasés apasqa kasqan watapi, may sumaq pacha yupay yachaqkunaqa ñawpaq wata 677 nisqaman churarqanku; hinaspataq 2300 p’unchawkuna qallarinanpaq qanchis chunka semanakunawan kuska, may sumaq pacha yupay yachaqkunaqa ñawpaq wata 457 nisqaman churarqanku; hinaspataq 1335 p’unchawkuna, sapa p’unchaw rurayta qichusqankumanta qallarispa, ch’inyayta ruraq millay saqrasqa hatarichisqa kasqanwan kuska, [Daniel 12:11] papal kamachikuynin hatarichisqa kasqanmantam yupasqa kanan karqa, gentil millay saqrasqakuna qichusqa kasqankumanta qhipaman, chaytaq, ñoqa tapukusqay allin historiadorkunapa nisqanman hina, 508 watapi hina qallarisqa kasqanman churana karqa.”
Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are 508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.
Ellen Whiteqa ninmi: Gabrielqa William Millermanqa chiqay puntoyta qosqan cheqaq kaypa watun t’inkisqanmanta; hinallataq William Millerqa sut’inchanmi payman qusqan kimsa qallariy puntokunaqa kaykuna kasqanta: 508, 677BC, hinaspa 457BC. Ángel Gabrielrayku payqa chaskirqan kay willakuykunap qallariy puntokunata, chaykunam paqarichirqan Medianoche waqaychasqapa historianta.
The Last Deception: Rejecting the Spirit of Prophecy
Qhipa llullakuy: Willakuy Espíritu nisqata mana chaskiy
Selected Messages, book 1, page 48: "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." The last deception of Satan is to destroy the Spirit of Prophecy.
Mensajes Selectos, libro 1, página 48: “Satanásqa . . . sapa kuti llullaqta qatiq yaykun—cheqaq kaymanta karunchanapaq. Satanaspa qhipa llullaweqenqa Diospa Espiritunpa testimoniunta mana imapaqpas kananpaq ruwanam kanqa.” Satanaspa qhipa llullaweqenqa Profecía Espíritu nisqapa chinkachiyinmi.
If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.
Kay pichus chay allin sayachiq cheqaqkunata mana chaskinkichu, chayqa hukllapi Profecíaq Espíritu-nintaqpis mana chaskishankichik. Ellen Whiteqa 2520 nisqaman yanapayninta churayku. 2520 nisqata mana chaskispaqa, wawatawan armay unu-tawan kuskata wikch’uykushankichik.
"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)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?
“Supayqa . . . llullaqta mana sayk’uspa qayllachkan—cheqaq kaymanta runakunata karunchanapaq. Supaypa qhipa llullakuyninqa kaymi kanqa: Diospa Espiritunpa testimoniunta mana imapaqpas valiqta ruwanqa. ‘Maypichus mana rikuy kashan chaypi, llaqtan wañun’ (Proverbios 29:18).” Payqa Profeciapa Espiritunta mana chaskiymanta rimashan, chaywan kuska nispataq, Profeciapa Espiritunta mana chaskispaqa, maypichus mana rikuy kashan chaypi llaqtan wañun. Imataq chay rikuyqa? Profeciapa Espiritunta mana chaskispaqa, ima rikuytaq faltasunkiman?
"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV).
“Qillqay rikch’ayninta, hinaspa sut’ita ruwachun tablaskunapi, ñawirisqan runa kallpachun.” Habacuc 2:2 (KJV).
If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.
Sichus qamqa Profecíapa Espíritunta rechazanki chayqa, 1843 Watapa Cuadrotapas rechazankim; hinallataq, kay Cuadrota rechazaspaykiqa, Profecíapa Espírituntam rechazachkanki.
"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.
Satanás llank’anqa sumaq yuyaywan, imaymana ñankunapi hinaspa imaymana yanapakuqkunawan, Diospa puchuq llaqtanpa chiqap testimoniopi hap’ipakusqan atiyta chinkachinapaq. Testimoniokunapaq contra hatun cheqnisqa rikharinqa, satanásmanta kaq. Wakinkaqa “satanásmanta kaq” nisqanta yuyanchik mana allin, manchaymanta ruwaykunallapi; ichaqa Patriarcas y Profetaspi niwanchikmi Satanás llank’asqanta iskayrayachiykunata sut’iman churaykuspa. Chaymi satanásmanta maqanakuy Profecía Espíritu contra, hinaspa kay tiqsi sayaq chiqakunapaq. Kay iskayrayachiykunata sut’iman churaykunku runakunaq makinkumanta, paykunata atiniyta yuyasqanchik runakunamanta.
"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.
“Sayachisqa willakuykunapa contranpiqa satanásmanta paqarisqa cheqnikuy hap’ichisqa kanqa. Satanaspa rurayninkunaqa iglesiakunapa paykunapi iñiyninta kuyuchinapaqmi kanqa, kayrayku: Diospa Espiritunpa willakuyninkuna, chiqanchayninkuna, hinaspa yuyaychakuyninkuna kasukusqa kaptinqa, Satanasqa manam hina sut’i ñanta kapunmanchu llullakuyninkunata yaykuchinapaq, hinaspa almankunata pantasqankunawan watanapaq.” Selected Messages, libro 1, 48.
As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.
Kayta tukuchkaptinchik, Pani White nispa rimaptinqa mana imatapas manchakuyta kanchu ñawpaq p’unchawkunapaq, aswanqa manchakunanchikqa Señorpa pusayninta qunqayllam, ñoqaqa nini paypa rimasqan Señorpa pusayninqa Tarrying Time-manta closed door-kama historia kasqanta—chay historiaqa “The Midnight Cry” sutichasqa rimaywan rikuchisqa kasqanta. Mana imatapas manchakuyta kanchu ñawpaq p’unchawkunapaq, aswanqa Señor imayna pusawarqanchikta “The Midnight Cry” experienciapi qunqaptinchikmi, hinallataq kay pusaywan tinkisqa yachachiykunatapas. Kay experiencia-ta paqarichiq yachachiykunaqa kinsa tiempo profeciakuna kanku, chaykunaqa qallarin William Miller-man Ángel Gabriel qosqan fechakunamanta. Mana imatapas manchakuyta kanchu ñawpaq p’unchawkunapaq, aswanqa kay yachachiykunata qunqaptinchikmi, 2520-ta ima, chaykunaqa “The Midnight Cry” experienciata paqarichirqan, Señor Milleritekunata pusashaqtin Everlasting Gospelpa tukukuyninman chayanankukama.
"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."
Huk imapasqa kashan: Satanáspa unanchan urapi sayaq qanchis p’unchay adventistakunaqa, ñawpaqtaqa saqepunku Diospa Espiritunpa Testimoniokunapi kaq willakuyninkunapi hinaspa allinchasqa yuyachikuyninkunapi iñiyta.
You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.
Sichusqakunki cimientoskunata, qispichkanki Profeciapa Espíritunta. Sichus mana chaskinkichu Profeciapa Espíritunta, cimientoskunatapas qispichkanki. Paykuna kuskata purinku. Maypichus mana kanchu Profeciapa Espíritu, chaypichus mana kanchu visión.
"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.
Astawan santokunasman aswan hatun churakusqaman, astawanta ch’uya servisimanpas waqyasqa kashan, hinaspataq waqyasqa kachkanraqmi. Wakin, kunan Satanáspa yuyachisqankunata rimachkanku, yuyayninkuman kutimunkuña. Kanchikmi allinchanapaq hatun confiánza nisqapi churakusqa wakinkuna, kay pachaq cheqaq kayninta mana unanchasqankuchu. Paykunamanmi willakuq yachachiy churasqa kanan. Sichus chaskinkuman chayta, Cristo paykunata chaskinqa, hinaspataq paywan kuska llamkaqkunata ruwanga. Ichaqa sichus mana munankuchu chay willakuyta uyarinankupaq, tutayay kamachiqpa Yana Unancha 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.
Ñuqa yachachisqa kani ninaypaq kay pachaqpaq ancha chanin chiqaq yachayqa runakunapa yuyayninkuman aswan-aswan sut’ita kicharisqa kasqanta. Huk sapa sentidopeqqa qhari warmikunaqa Cristopa aychantam mikhunanku, hinallataq yawarnintapas ukyananku. Hamunqa hamut’ayninpa wiñariynin, imaraykuchus chiqaq yachayqa sapa kuti mast’ariy atiyoqmi. Chiqaq yachaypa divina qallariqninqa aswan qayllamanta, astawanraq qayllamanta communionman hamunqa payta reqsinankupaq qatipaqkunawan. Diospa llaqtan siminta hanaq pacha t’antata hina chaskiptinku, reqsinqaku lloqsisqankunaqa tutamanta hina wakichisqa kasqanta. Espiritual kallpata chaskinqaku, imayna aycha mikhu mikhusqa kaptin físico kallpata chaskin chayhina.
"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 qhuskanchu entiendenchisunchu Señorpa plannta, Israelpa wawan-kunata Egiptomanta watasqa kasqankumanta horqomuspa, ch’in pampawan pusaspa Canaánman yaykuchisqanpi.
"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.
“Evangeliomanta qanchisqa k’anchaykunata huñuspaqa, judío runakunapa kamachiyninmanta aswan sut’i yuyayta hap’isun, chaypi kaq ancha chanin cheqaqkunaq aswan hatun apreciacionnintapas charisun. Cheqaq kaymanta mask’asqanchikqa manaraq hunt’asqachu. K’anchaymanta wakin rayokunallatan huñurqanchik. Mana sapa p’unchay Simiq yachaqnin kayta munasqakunaqa judío runakunapa kamachiyninpa sasachakuyninkunata mana allichasqankuchu. Templopi servicion yachachisqan cheqaqkunatapas mana entiendenqakuchu. Diospa llank’ayninqa hark’asqa kashan hatun plan-ninmanta kay pachapi runaq yuyayninrayku. Hamuq kawsaymi qespichinqa chay kamachikunapa nisqanta, mayqenkunatan Cristo, phuyu sayarichisqa amaru qhispipi p’isturisqa hina, llaqtanman qorqan.” Spalding and Magan, 305, 306.
Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.
Kay Adventistakuna, bestiapa unanchanta chaskiqkuna, Satanaspa unanchanawan sayaspa, ñawpaqtaqa Profecíapa Espíritu-ninta qhesachanku.
There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.
Kay pasajepi iskay kastakuna kan: Señor-ta reqsiyta qatipaqkuna, paypa aychantapuni mikhuqkuna, yawarnintapuni upyaqkuna, Diospa Simintataq sapa kuti yachaqayman qhawaripaqkuna; hinallataq mana chay hina ruwaqkuna. Cheqaq kaypa wiñaynin manaraq tukusqachu; paykunaqa Santuariopa serviciomanta rimaykunata kanqaku, kunankama mana rimakusqaraqkunata. Cristopa pacha tiempopi dispensión nisqapa tikrayninta aswan kallpawan resaltanqaku, Millerita pacha tiempopi tikrayta ñawpaqman rikuchispa, ñawpaqman qhawachispa chay dispensiónman, maypichus Cristoqa Wañuqkunapa Juiciomanta Kawsaqkunapa Juicionman tikran. Santuario-mantapas rimaykunata kanqaku, hinallataq imaynatas Señorqa kay dispensiónkunapa tikrayninkunapi kuyukuyninkunata señalasqanta, Espíritunta hich’amusqanwan.
A couple more quotes and we are almost done.
Iskay huk aswan kutichiykuna, hinaspataña casi tukusqaña kachkanchik.
Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.
Chay qanchis p’unchayniyuq Adventistakuna, Chaupi Tuta Qapariyta qhesachaqkunaqa ñanmanta urmaykunku, Señormi pusayninkunata chaymanta yachachisqankunatapas qhesachaspa, mayqenchus Chaupi Tuta Qapariypa historianta paqarichin. Chaymi manchakunanchik—chay yachachiykunata qhesachaspa, chay experienciata mana unanchaspa. Chayna ruwaspaqa, Profecíapa Espíritunta qhesachashanchik.
Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.
Paní Whiteová klade svou pečeť schválení na rok 2520. Ukážeme, jak klade svou pečeť schválení i na další pravdy na mapě z roku 1843.
At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.
Pacha tukukuyninpi, kay llapallañan ñawpaqman chayaqtin Wiñay Allin Willakuypa tukuy puntanman ñawpaq historiaykupipi, Adventismoqa chimpapayanqa kimsa patapi pruebas nisqapa ruranawan, imaynachus ñawpaqmanta rikuchisqa karqa, William Millerpa kawsayninpi rikusqa hina.
William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.
William Millerqa kimsa pantasqanmi rurasqa: (1) Payqa Chawpi Tuta Qapariyta mana chaskirqachu, hinaspan uraypi kaq millay pachaqman ñanmantam urmaykurqan. (2) Chaymanta qhipamanqa runapa influensianpi atinakurqan, Josué Himespi. (3) Samana p’unchayta mana chaskirqachu.
A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.
Huk tapukurkay paqarirqan: “¿Sábatota icha Santuario-ta-chu pay qhesachirqan?” Chay pacha pachapi kay pachapi kaq santuario-manta hanaq pacha Santuario-man yachachisqa tikrasqaqa, ichapas mana llapanpi allinta Millerpa hamut’asqan karqachu. Ellen White-ta Aswan Santu Lugar-man pusasqa kaptin, payqa rikurqan alianzapa arka ukhupi Chunka Kamachikunata, hinaspa Sábadopa Kamachisqantaqa muyuriqninpi huk ch’uya k’anchaywan k’anchachkaqta.
The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.
Millerqa mana chinkachirqan Diospa Leyninta—Sábado-ta. Chayrayku, Millerqa mana chaskirqanchu Chawpi Tutan Qapariyta, hinaspata runapa aychallanmanmi qaykukurqan, chaymantataq uywapa señalninta chaskirqan. Chayqa pacha tukukuypi yapamanta ruwaykusqa kanqa.
Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust."
Testimonies, volumen 5, página 211: “Kaypi rikunchis iglesiata — Señorpa santuarionninta — ñawpaqta Diospa piñakuyninpa maqaynta muchuqta. Ñawpa machukuna, pikunaman Dios hatun k’anchayta qorqan, hinaspa llaqtapa espirituyman hina interesninkunata waqaychaqkuna hina sayarqanku, paykunaqa confiakusqanman traicionta ruranku.”
She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.
Payqaqa Ezequiel 8 y 9 nisqamanta, sellaymanta. Hermana White nin Ezequiel 9pi sellasqa kasqanmantaqa kikinmi Apocalipsis 7pi sellasqa kasqanwan. Payqa rimashan 144,000 nisqakuna sellasqa kanan pacha-muyumanta. Ninmi waqaychaqkuna kananpaq kaqkunaqa confiakusqankuta traicionasqaku.
"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated."
Paykunak kayman churakurqanku: manam milagrokunata qhawarinanchikchu nitaq Diospa atipayninpa sut’i rikuchikuyninta ñawpaq p’unchawkunapi hina maskhananchikchu. P’unchawkunaqa hukman tukusqañam. Ñawpaq pantayninkuqa Chawpi Tutapa Qapariyninta hark’ay karqan, nispa: “Kay Chawpi Tutapa Qapariy willakuypi imapas pasaqqa manam yapamanta kutinpas ruwakunqachu.”
They are falling off the path.
Paykunaqa ñanmantam urmaykuchkanku.
"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.
Kay simikunaqa mana iñiyninkuta kallpachanku, hinaspan ninaku: Señorqa manam allintachu ruwanqa, nitaq mana millaytapas ruwanqachu. Payqa ancha khuyakuqmi, chayraykun mana taripayninwan watukuq hamunqachu llaqtanta. Chaynaqa, “Thak kawsay, ama llakikuychu” nisqaqa qaparikuyninmi karqonqakuq runakunamanta, paykunaqa manañam hayk’aqpas kunkankuta waqaych’anqachu trompetapa hina, Diospa llaqtanta huchankunata rikuchinankupaq, Jacobpa wasintataq huchankunata. Kay mana rimay atiq allqukuna, mana qaparinqachu nisqakunaqa, piñakusqa Diospa chanin phiñasqan kutichisqanta sentirinqaku. Qharikuna, sipaskuna, huch’uy wawakunapas llapallan kuska chinkapunku. Testimonies, volumen 5, 211.
Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5. If you trust in a man, your heart departs from the Lord.
Jeremíasqa, William Millerpa iskay kaq pantasqanmanta rimarispa, nirqan: “Kayhinatan Señor nin: Maldicionchasqa kachun runapi hap’ipakusqa qhari, aychanwan kallpachakuspa, sonqonpas Señor-manta karunchakusqa kaq.” Jeremías 17:5. Sichus huk runapi hap’ipakunki, sonqoykiqa Señor-manta karunchakun.
The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.
Qhipa tukukuypi ñawpaq hich’uyqa Chawpi Tuta Qapariymi, Diospa atiywan rikuchikuyninmanta yapamanta huk kutin. Iskay ñiqinqa runapa aychaman atiykuy. Kimsa ñiqinqa Domingopa Kamachinmi.
"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.
Iskaylla iskaynillam kanqa. Sapa huñunapas sut’inchasqa kachkan, kawsak Diospa sellonwan utaq animalpa señalanwan, icha imagenniypa señalanwan. Adánpa sapa churinpas, sapa ususinpas, Cristota utaq Barrabasta akllan pushaqnin hina. Hinaspa llapa mana kasukuypi kaq ladoyman churakuqkunaqa Satanaspa yana estandarten uranpi sayachkanku, hinaspa Cristota qhesachaspanku, mana yupaychaspa trataykusqankumanta huchachasqa kanku. Paykunaqa kikin munayninkuwan kawsaypa, kayllapaq k’anchayniyuq Señor-ta chakatasqankumanta huchachasqa kanku. Review and Herald, January 30, 1900.
One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.
Huklla mana imapiqa cheqaqmi kachkan: Satanáspa unanchan urapi sayaq Séptimo Día Adventistakunaqa ñawpaqtaqa saqesqankum Profecíapa Espíritu nisqapi confiayninkuta.
Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.
Adventismoqa yapam kuti kimsa-pata suyayta rurayta kutichin, chaytan William Miller mana atipanqachu. Ichaqa angelkunaqa suyaykachkanku Miller-ta hatarichispa qespichiqninwan wasinman apananpaq. Bestiapa señalta chaskiq Adventistakunapaqqa, paykunata suyaq angelkunaqa manam chaykuna kanchu.
"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.
Yapamanta yapamantaqa qawachisqa kani Diospa llaqtanpa ñawpaq kausaykuna mana wañusqa hechos hina yupaychasqa kananpaqchu. Mana kay kausaykunapa qillqasqanta qhipa watapa almanaque-ta hina ruwanasunchu. Chay qillqasqa yuyaypi waqaychasqa kanan, imaraykuchus historia kutimunqa. Publishing Ministry, 175.
Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.
¿Imaraykun Tuta Chawpi Qapariyta yuyarinanchik tiyan? Aswanqa historiqa kutimunanmi. Kay historiapiqa, chukchuyta apamunqa willayqa 2520wan 2300wanmi; kayrayku runakunata iglesiakunamanta lluqsichinqa.
But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:
Ichaqa kay willakuy, Chawpi Tuta Qapariy, cheqapuni kutimunanpaqchu kachkan, icha aslla ñawpa willakuyllachu? Qhawariy kay qhipa nisqanta:
"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.
Kan huk pacha kan mana allin ruwaypi, llullakuypi hinaspa pantachikuypi, wañuypa llanthuyninpi kachkan,—puñusqa, puñusqa. ¿Pikunataq alma nanaywan llakikuchkanku paykunata rikch’achinankupaq? ¿Ima simitaq paykunaman chayanman? Yuyayniyqa hamuq p’unchaykunaman apasqa karqa, chaypi señal qosqa kanqa. “Qhawariychis, Qosaspas hamun; lluqsiychis paywan tinkuq.” Ichaqa wakinkuna qhipaykunku aceite hap’inankupaq, mechero-ninkuta hunt’achinankupaq; hinaspa ñaqa qhipamanta tarinkaku, aceitewan rikuchisqa carácter nisqa mana hukman qusqayta atinchu nisqanta. Review and Herald, 11 de febrero de 1896.
The history of the Midnight Cry is repeated to the very letter.
Chawpi Tuta Qapariyninpa willakuyninqa sapa simi hinallataqmi yapamanta rikurimun.
Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.
Ellen Whiteqa allinta hamusqaña 2520 nisqaqa chiqap pachakuti willakuq kasqanta, hinaspa Señorpa churasqan kasqanta unaychakuy pacha ruraspa, chay suyasqa pacha qiparikuymanta llakikuyta paqarichisqanta, chaymi qharikuna warmikunapas yachakuyninta ruraspa wakichisqa karqanku, Cristowan kuska fe wan Ancha Santísimo Lugarman yaykunankupaq.
We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.
Manaraq Bibliamantaqa manaraqmi 2520 nisqata rikuchiyta munarqanchikchu. Kay Habacucpa Iskay Tablankunamanta yachaypiqa, ñawpaqtaqa sut’ita yachananchikmi Ellen White kay yachachikuykunata qhawaqchasqanta, kunan p’unchaw Adventismomanta chinkachisqa kashaqta; chaymantataq Biblia yachayman yaykusunchik.