Sister White identifies the soon-coming Sunday law as the “sign,” that was typified by the armies of Rome encompassing Jerusalem in the year 66, and in doing so, she identifies a class who have eyes that see not, and ears that hear not.
Hermana Whiteqa rikuchin domingo p’unchay kamachikuy utqay hamuqta hina “señal” nisqanta, chayqa rikch’achisqa karqan Roma soldadokuna Jerusalénta muyurqanku wata 66-pi nisqawan; chayta ruwaspanmi payqa reqsichin huk klasi runakunata, ñawinkuna kaspapas mana rikunku, rinrinkuna kaspapas mana uyarinkuchu.
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
“Wiñay kawsayqa ñawpaqninchikpi mast’arikun. Cortinaqa ñaña oqarinampaqmi kashan. Kay hatun llakiywan, allin mañakuywan hunt’asqa ruraypi tiyaqkuna ñuqanchik, imatataq ruwashanchik, imatataq yuyashanchik, kikillanchikpaq samayta munasqanchikman hap’ipakuspa, maypichus muyuriyninchikpi almaskuna chinkachkanku? Sonqonchikkunaqa tukuy hinantinpi rumiyapunñachu? Manachu musyayta otaq hamut’ayta atinchik, hukkunapa qespichiyninpaq huk rurayniyoq kasqanchikta? Wawqe-paniykuna, ¿qamkunaqa ñawiyoq kashaspapas mana rikuk, rinriyoq kashaspapas mana uyariq kastachu kankichik? ¿Yanqachu Diosqa qankunaman qosurqanki munayninpa yachayninta? ¿Yanqachu payqa qankunaman kachamurqa huk warningmanta huk warningkama? ¿Iñinkichikchu wiñay cheqaq kaypa willakusqankunaman, kay pachaman hamunantaq kaqkunamanta, iñinkichikchu Diospa taripayninkuna runakunapa hawanpi wataraykachasqanta, chaymantaqraq qamkuna manaraqchu samasqa tiyayta atinkichik, qhella, mana yuyayniyoq, kusikuykunata munaq?”
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Kunanqa mana pacha chaychu Diospa llaqtanpaq munakusqankuta churanankupaq nitaq kay pachapi qapariyninkuta huñunankupaq. Manam karuchu pacha hamunqa maypichus, ñawpa discípulokuna hina, ch’usaq, sapallan kawsana cheqakunapi pakakunanchikpaq kallpachasqa kanasunchik. Imanam Jerusalén llaqtata romano soldadokuna muyurispa hark’asqanku Judea cristianokunapa ayqenankupaq señalkarqan chay hina, chaynam suyunchikpa atiyninta hap’iy decreto nisqawan, papal sábado hunt’achinapaq kamachispa, ñuqanchikpaq willakuy kanqa. Chaypim hatun llaqtakunamanta lluqsiy pacha kanqa, huch’uy llaqtakunamantapas lluqsiyta wakichikuspa, orqokuna ukhupi karu, pakasqa cheqakunapi samana wasikunaman ripunaykipaq.” Testimonies, volumen 5, 464.
The soon coming Sunday law in the United States is the warning signal (sign), “to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Laodicean Adventism is largely unaware that the Sunday law crisis in the United States, fulfills the “sign” spoken of in The Great Controversy. It is typified by the “sign” at the beginning of the three and a half years. The “sign” which was fulfilled in the first siege of Jerusalem that was brought in the year 66, and it typifies the “ensign” that is lifted up at the soon-coming Sunday law.
Estados Unidos llaqtapi qayllam hamuq domingo p’unchaw kamachiyqa señalmi (signo), “jatun llaqtakunamanta lluqsispa, uchuy llaqtakunamantapas lluqsiyta wakichikunapaq, urqukunachaw sapallampi, karu chiqnikunapi samarikunapaq wasikunaman rinapaq.” Laodicea nisqa Adventismoqa ancha achkha kutipi mana yachanchu Estados Unidos llaqtapi domingo p’unchaw kamachiypa sasachakuyninqa The Great Controversy nisqapi rimarisqa “señal” nisqata hunt’asqanta. Chayqa kimsa watayoq kuskan huk watayoq qallariyninpi “señal” nisqawanmi rikch’achisqa kashan. Chay “señal” nisqaqa Jerusalén llaqtapa ñawpaq muyuriy chinkachiyninpi, watayuq 66 watapi apamusqapi hunt’asqa karqan, hinaspataq qayllam hamuq domingo p’unchaw kamachiypi hoqarisqa “estandarte” nisqata rikch’achin.
The actual destruction of Jerusalem was accomplished by Titus in the year 70 AD, and the siege of Titus had been first typified in the 66 AD siege of Cestius, for Jesus always illustrates the end of a thing with the beginning of a thing. It was the beginning siege of Cestius that was the “sign” to flee that Jesus had given, not the siege of Titus. One was the siege at the beginning, the other was the siege at the end.
Jerusalén llaqtapa chiqap waqllachisqanqa Tituspa rurasqan karqa 70 d.C. watapi, hinaspataq Tituspa muyuykusqanqa ñawpaqta rikuchisqa karqa Cestiuspa 66 d.C. watapi muyuykusqanwan, imaraykuchus Jesusqa sapa kuti huk imapa tukukuyninta rikuchin huk imapa qallariyninwan. Cestiuspa qallariq muyuykuyninmi Jesuspa qosqan “señal” karqa ayqekunanpaq, manam Tituspa muyuykuyninchu. Hukninqa qallariypi muyuykusqa karqa, huknintaq tukukuypi muyuykusqa karqa.
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. ‘When ye shall see Jerusalem compassed with armies,’ said Jesus, ‘then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.’ Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God’s merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour’s warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.
Manam huk cristianupas Jerusalén llaqtapa thuñuchiyninpi wañurqachu. Cristoqa disipulonkuman willarqa, hinaspa paypa siminta iñiqkuna llapanku suyaspa qawarirqaku prometisqa señalta. “Jerusalén llaqtata soldadokuna muyuriykusqanta rikuspaykichikqa,” nispa Jesús rimarqa, “chayqa yachaychikña ch’inyayninqa qayllamushasqanta. Chaymantapas Judeapi kaqkuna urqukunaman ayqechunku; llaqtapa chawpinpi kaqkunapas lluqsichunku,” Lucas 21:20, 21. Cestio umalliq romanokuna llaqtata muyuriykuspaña, mana yuyasqa hina muyuyta saqirparqaku, tukuy imapas chaylla utqay atipayman allin kasqan pachapi. Muyusqa kaqkunaqa, allinta hark’ayta mana atisqankumanta llaqiywan, ñaña qukuyta munashaqtin, romano generalqa soldadonkunata kutichirqa mana ima rikuy atina qawachisqa raykuwanpas. Ichaqa Diospa khuyapayakuq providencianninqa imaymanakunata kamachisharqa paypa kikin llaqtanpa allinninrayku. Prometisqa señalqa suyaq cristianokunaman qusqa karqanña, hinaspa kunanqa tukuy munasqankuman qokurqan Salvadorpa willakuyninta kasukunankupaq. Imaymanakunata hinata kamachirqan, mana judíokunapas mana romanokunapas cristianokunapa ayqekusqankuta hark’anankupaq. Cestio kutiriptin, judíokuna Jerusalénmanta lluqsispanku qatiq rirqusqaku kutiriq ejercitonta; hinaspa iskaynin fuerzas chhina hunt’asqa ocupasqa kaptin, cristianokunaqa llaqtamanta lluqsiyta atirqaku. Chay pachallapitaq suyuqa pasaqkuna awqakunamanta pichasqa karqan, paykunaqa ichapas hark’ayta munayman karqaku. Muyuy pacha, judíokuna Jerusalénpi tantakasqa karqaku Cabañaskuna Raymita ruranankupaq, chayrayku llapa suyupi cristianokunaqa mana piwan molestasqa ayqekuyta atirqaku. Mana unayachispanku ayqekurqaku huk allin amachasqa cheqaman—Pella llaqtaman, Perea suyupi, Jordán mayumanta wak lawpi.” The Great Controversy, 30.
The siege of Jerusalem by Cestius in the year 66 fulfilled the warning “sign” which Christ had recorded for the Christians of that history, but the siege of Titus in 70 AD provided no “sign” to flee. In that siege there were no Christians left in the city, and that last siege led to the destruction of Jerusalem, and in the destruction of Jerusalem “not one Christian perished,” for the Christians had fled at the beginning of the history.
Watapi 66 watapi Cestius Jerusalén llaqtata muyuykusqanmi chay willasqa “señal” nisqata hunt’arqan, mayqintachus Cristo chay pacha cristianokunapaq qillqasqa karqan; ichaqa Titoq watapi 70 d.C. muyuykusqanqa manam ima “señal”tapas qhawarichirqanchu ayqekunapaq. Chay muyuykuypiqa manam cristianokuna llaqtapiña qhepakusqachu, hinallataq chay qhipa muyuykuyqa Jerusalén llaqtapa tukukuyninmanmi pusarqan; Jerusalén llaqtata tukuchisqankupitaq manam “ni huk cristianopis wañurqanchu,” imaraykuchus cristianokunaqa ñawpaq qallariyninpacham ayqekurqanku.
“The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.
“Judiokunapa kallpankunaqa, Cestio-ta hinallataq soldadokunanta qatiqkuna, qhepanta sinchi phiñakuyniyoqta maqanakurqanku, tukuyta chinkachinankupaq hina mancharichispa. Ancha sasachakuywanmi Romanokunaqa kutirikuyta atirqanku. Judiokunaqa casi mana ima chinkachiywanmi qispirqanku, hap’ipakusqankuta apaspa atipayninpi Jerusalénman kutimuspanku. Ichaqa kay rikch’ariq atipayqa mana allintachu apamurqa. Chaymi paykunaman Romanokunapa contranpi sayakuq, mana kuyuriq sunquyuq awqanakuq kayta yaykurichirqan, chaymi utqaylla mana rimay atina llakikuyta apamurqa chinkananpaq señalasqa llaqtaman.”
“Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls.” The Great Controversy, 31.
“Manchaymi karqan Jerusalén llaqtaman urmaykamuq ñak’ariykuna, Titoq muyuyta yapamanta qallariqtin. Pascua p’unchawkunapi llaqtaqa muyurisqa karqan, chay p’unchawkunapin millones judíokuna perqankuna ukhupi huñunasqa karqanku.” El Gran Conflicto, 31.
From the feast of Tabernacles in the year 66 unto the Passover in the year 70 is three and a half years, which prophetically is twelve hundred and sixty days. From the year 66 to the year 70 pagan Rome trampled down the sanctuary and host, just as papal Rome tread down the holy city for forty-two months from the year 538 unto 1798.
Wakinkunapa Raymimanta watapi 66, Pascua Raymikama watapi 70, kimsa wata kuskanmi; chayqa proféticamente waranqa iskay pachak soqta chunka pichqa p’unchawkuna. Watamanta 66 watakama 70, pagano Roma llaqtamantaq santuarioyta hinallataq ejercitota saruchirqan, imaynatachus papal Roma llaqtapas llaqtata santo nisqata tawa chunka iskay killakunata saruchirqan watamanta 538 watakama 1798.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Ichaqa, templo qhawapi kaq patiotaqa saqey, ama tupuychu; payqa mana israel runakunaman qusqa kashanmi: hinaspa llaqtamanta santu llaqtataqa iskay chunka iskay killaqkama sarusqanku. Apocalipsis 11:2.
Both pagan Rome and papal Rome trampled down Jerusalem for twelve hundred and sixty days (years), thus identifying that modern Rome would trample down spiritual Jerusalem of the last days for a symbolic period of twelve hundred and sixty days. That symbolic period would commence at the soon-coming Sunday law in the United States, when the deadly wound is healed.
Roma pagana hinallataq Roma papalpas Jerusalén llaqtata saruch’arqanku waranqa iskay pachak suqta chunka p’unchaykunata (watakunata) kamachkaptin, chayhinataq reqsichin kunan pacha Romaqa qhipa p’unchaykunaq espiritual Jerusalénninta saruch’anqa suq simbólico waranqa iskay pachak suqta chunka p’unchaykunapa tiempollanpi. Chay simbólico tiempoqa qallarinqa Estados Unidos llaqtapi utqaylla hamuq domingo kamachiywan, wañuy apaq ch’akikuy hampikuchkaspa.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Hinaspan ñoqa rikurqani huk umanta wañuyman hina k'iriskata; ichaqa wañuchiq k'irin tuqsinchasqa karqa. Hinaptinmi llapan pacha runakuna mancharisqa qatirqanku uywata. Hinaspan dragonman yupaycharqanku, paymi uywaman atiyta qorqa; uywatapas yupaycharqankutaq, nispa: ¿Pitaq uywaman rikch'akunan? ¿Pitaq paywan maqanakuyta atinqa? Hinaspan payman qosqa karqa huk simi hatun rimaykunatawan Diospa contranpi rimaykunata rimananpaq; hinaspan atiy qosqa karqa tawa chunka iskayniyuq killakunata qhipaykuspa ruwananpaq. Apocalipsis 13:3–5.
The symbolic forty-two months of papal persecution is the “hour,” of the Sunday law crisis. That “hour” begins with a “sign” (the ensign), and ends with “signs.” The “sign” of the ensign at the Sunday law, will cause any Christians still in Babylon to flee to the glorious holy mountain that has been exalted (lifted up) above the other hills.
Papakunapa qatipakuyninpa simbóliku tawa chunka iskay killakunaqa domingo kamachiypa krizisninpa “hora” nisqanmi. Chay “hora”qa huk “señal”wanmi qallarin (insenñawan), hinaspa “señales”wanmi tukukun. Domingo kamachiypi chay insenñapa “señal”ninqa, Babiloniapiraq kaq ima cristianokunatapas ayqekachinqa wak urqukunamanta hatunman hoqarisqa, glorioso santo urquman.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Qhepa p’unchaykunapi pasakunanmi kanqa: Señorpa wasinpa urqunqa urqukunapa umanpi sayachisqa kanqa, moqokunamantapas aswan hatunchasqa kanqa; llapa nacionkunataq payman purinqaku. Achka runakunataq rinqaku, nispa: Hamuychik, wicharisunchik Señorpa urqunman, Jacobpa Diosninpa wasinman; paymi ñanninkunamanta yachachiwasun, ñoqanchiktaq purisunchik ñanninkunapi; Sionmantan ley lluqsimunqa, Señorpa simintaq Jerusalénmanta. Isaías 2:2, 3.
The flight from the cities at the decree enforcing Sunday worship was typified by both the flight of the Christians in the year 66, and the flight of the church in the year 538 that fled into the wilderness.
Llaqtakunamanta ayqekuy, domingo punchaw yupaychayta kamachisqa kamachiy chaypi, rikuchisqa karqa iskaynin ayqekuykunawan: wata 66-pi cristianokuna ayqekusqankuwanpas, hinallataq wata 538-pi iglesia chunlla purunman ayqekusqanwampas.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Warmiqa chunlla pampaman ripurqan, chaypiqa Diospa waqaychasqan mayqan karqan paypaq, chaypi payta mikhuqkuna uywanankupaq waranqa iskay pachak soqta chunka p’unchaykama. Apocalipsis 12:6.
The destruction of Jerusalem from the first siege to the last siege lasted three and a half years, but a warning message of the coming destruction was given for seven years, three and a half years before the first siege and three and a half years after.
Jerusalén llaqtapa tukukuyninqa ñawpaq muyuriymanta qhipa muyurikamay kinsa wata huk kuskanmi karqan, ichaqa hamuq tukukuymanta willakuq qapariyqa qanchis watakunam qusqa karqan: kinsa wata huk kuskan ñawpaq muyuriypa ñawpaqninpi, hinaspa kinsa wata huk kuskan qhipanpi.
“All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: ‘With what measure ye mete, it shall be measured to you again.’ Matthew 7:2.
“Cristopaq Jerusalén llaqtapa thuñisqanmantam willakusqan llapa qhelqasqa rimaykuna sut’inchasqa hinallataq hunt’asqa karqan. Judiokunaqa paypa waqyay-rimayninkunapa cheqan kasqanta musyarqanku: ‘Ima tupuwan tupunki chay tupullawanmi qankunaman yapamanta tupusqa kanqa.’ Mateo 7:2.”
“Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: ‘Let us depart hence.’ The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.—Milman, The History of the Jews, book 13.
“Señalkuna, musphachikuq hatun ruwaykunapas rikurirqanku, llaquywan wañuywan hamuqta qawachispa. Tuta chawpipi mana naturalkunamanta k’anchay Templopa hawanpi, altarpa hawanpipas lliphirqan. Inti yaykuy p’unchay tukukuypi phuyukunapi rikuchisqa karqan carretakuna, guerrapi maqanakunapas maqanapaq huñunakuspa. Sacerdotekuna tutaq santuario ukhupi servichkaspanku, pakasqa uyarikuykunamanta mancharirqanku; allpa kuyurirqan, achka simikunapas uyarikurqan qayaspa: ‘Kaymanta ripusun.’ Hatun inti lloqsiy punku, chaymi ancha llasasqa kaspa iskay chunka runakunallawanpas sasachakuywan wichq’asqa kananpaq, hatun fierro barrakunawan sinchi rumipi allinta t’iksisqa takyasqaña kaspa, chawpi tutapi kicharikurqan mana pipas rikuy atisqan ruwayniyuq.” —Milman, The History of the Jews, libro 13.
“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.
“Qanchis wataq allinmi huk runa Jerusalén llaqtapa callenkunapi wichay uray purirqan, llaqtaman hamunanpaq kaq llakikuyninkunata willakuspa. P’unchaypas, tutapas, kay mana allin waqay takiwan takirqan: ‘Huk kunkam inti lloqsimuymanta! huk kunkam inti yaykumuymanta! huk kunkam tawa wayrakunamanta! huk kunkam Jerusalénpa contranpi, templopa contranpi! huk kunkam kasarakuyman yaykukuq qharikunapaq, noviakunapaq warmikunapaqpas contranpi! huk kunkam llapa runakunapa contranpi!’—Ibid. Kay musphay hina kaq runata wisq’arqanku hinaspa asotarqanku, ichaqa manam ima quejaypas siminmanta lluqsirqanchu. P’iñachisqa kayman, mana allin rimasqa kaymanpas, kayllatam kutichirqan: ‘¡Ay, ay Jerusalénpaq!’ ‘¡ay, ay chaypi tiyakuqkunapaqpas!’ Paypa waqay willakuyninqa manam tukurqanchu, unaymanta ñawpaqmanta willakusqan muyuy ukhupi wañuchisqa kanankama.” The Great Controversy, 29, 30.
The final destruction of literal Jerusalem in the year 70 was preceded by “signs and wonders” which identified “disaster and doom.” The warning “signs” were manifested for three and a half years before the first siege and for the three and a half years that led to the destruction. The “signs” (in the plural) that identified the coming destruction was not the “sign” of warning to flee, but a pronouncement of the imminent close of probation.
Qhipa tukukuynin literal Jerusalén llaqtapa wata 70‑piqa ñawpaqman purirqan “señales y maravillas” nisqakuna, chaykunaq reqsichisqan “desastre y doom” kasqanta. Willakuy “señales” nisqakuna rikurirqan kimsa wata huk chawpiwan ñawpaq muyuy hark’aymanta ñawpaqta, hinallataq chay kimsa wata huk chawpiwan tukukuyman apaq tiempo‑pi. Chay “señales” (plural‑pi) hamuq tukukuyninta reqsichiqkunaqa manan ayqekuypaq willakuy “señal”chu karqan, aswanqa huk rimaymi karqan, probationpa qayllamanta wichq’ay tukukuyninpaq.
In the trampling down of spiritual Jerusalem from 538 to 1798, the “sign” of warning to flee, was when the abomination of desolation was when “that man of sin” was “revealed,” as “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.”
538 watamanta 1798 watakama, espíritu nisqa Jerusalén llut’uqachasqa kasqanpi, ayqekuyta willaq “señal” karqan ch’usaqyachiq millay ruway rikurimusqanmi, chay “hucha runa” sut’inchasqa kasqan hina, “wañuyman chinkachisqa churi” hina; “Tukuy Dios sutiyoqmanta, otaq yupaychasqa kasqanmantapas contran sayarispa, pay kikinta aswan hanaqman oqarin; chayrayku Dios hina Diospa templonpi tiyaykuspa, kikinta qhawachin: payqa Dios kasqanta.”
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.
Chaymi, chayrayku, rikunki Daniel profeta nisqan rimarisqan chinkachiypa millay qhelqasqa llaqtapi churasqa sayashaqta, chay santokunaq cheqanpi, (piña ñawirispaqa, hamut’aspa yachachun.) Mateo 24:15.
When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.
Chay historiapi cristianokunaqa chay “señal”ta reqsispanku, chunka iskay pachak soqta chunka watakunapaq chunlla pampaman ayqekurqanku.
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“Fiel kaqkunaqa sayaykuspa mana kuyukuspa qhepakunanpaqmi sinchi, llakiywan hunt’asqa maqanakuyta munarqan, sacerdotal p’achawan pakasqa llullakuykunaq, millay ruwaykunaqpas iglesiaman yaykuchisqa kasqan contra. Bibliataqa mana chaskirqankuchu iñiypa kamachiqnin hina. Religiónmanta libre kay yachachiyqa herejía sutinchasqa karqan, chayta sayachiqkunataq cheqnikusqa, qatiykachasqa karqanku.”
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
“Hatun unay, sinch’i ch’aqway qhipaman, iñiq pisi runakakuna yuyarirqanku apostata iglesiamanta llapa huñunakuyninkuta chinkachiyta, sichus paya manaraq munaspa llullakuywan hinaspa idolatríawan qespichikuyta. Paykuna rikurirqanku t’aqakuyqa tukuy chaylla mana pantaq munaymi kasqanta, Diospa siminta kasukuyta munaspanku. Mana atirqankuchu pantaykunata muchuyta, paykuna kikinkupa almanchikkunapa wañuchiq kasqankurayku, nitaq huk ejemplota churayta munarqankuchu chayqa wawankunapa hinaspa wawankunapa wawankunapa iñiyninta waqlichinman karqan. Samayta hinaspa hukllayta takyachinankupaq, Diosman cheqaq kaywan tupaqllata ima concesiontapas ruwanankupaq wakichisqa karqanku; ichaqa yuyarirqanku chay samaypas ancha chaninnaq rantisqa kanman, principio-ta sacrificio ruwaspa. Sichus hukllayqa cheqaq kayta hinaspa chanin kayta kompromisu ruwaspa sapallan takyachisqa kayta atinqa, chayqa kananmi sapaqchasqa kaypas, hinaspa maqanakuy pas.” The Great Controversy, 45.
Approaching the conclusion of the twelve hundred and sixty years of papal persecution there were “signs” (in the plural), and as with the “signs” at the end of the twelve hundred and sixty days that pagan Rome trampled down literal Jerusalem; those “signs” were not signs to flee.
Papaq ñak'ariyninpa waranqa iskay pachak soqta chunka watankuna tukukuyman qayllaykaptinmi karqa “señales” nisqakuna (achkaqpi), hinallataq imaynachus pagan Roma literal Jerusalén llaqtata waranqa iskay pachak soqta chunka p'unchaykuna saruchkasqanpa tukukuyninpi karqa “señales” nisqakuna; chay “señales” nisqakunaqa manam ayqekuypaq señalkunachu karqaku.
“The Saviour gives signs of His coming, and more than this, He fixes the time when the first of these signs shall appear: ‘Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’
Qispichiqa hamun kutimuyninpaq señalkunata qon, chaymanta aswanpas, kay señalakunamanta ñawpaq kaq mayqin pacha rikurinanpaq kasqantapas sut’inchan: “Chay p’unchaykunapa ñak’ariynin qhepantataq inti tutayaykunqa, killapas manañam k’anchayninta qonqachu, qoyllurkunapas hanaqpachamanta urmamunqaku, hanaqpachakunapa kallpankunapas kuyurichisqa kanqaku: hinaptintaq hanaqpichá rikurinqa Runapa Churinpa señalnin; hinaptintaq kay pachapi llapa ayllukunam waqanqaku, hinaspataq rikunqaku Runapa Churinta hanaqpacha phuyukunapi hamuqta atiywan hatun k’anchayniyoqta. Hinaqtinqa angelninkunata kachanqa waqra hina sinch’i waqaychayninwan, paykunañataq tawa wayramanta, hanaqpacha huk k’uchunmanta huk k’uchunkama, akllasqankunata huñumunqaku.”
“At the close of the great papal persecution, Christ declared, the sun should be darkened, and the moon should not give her light. Next, the stars should fall from heaven. And He says, ‘Learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that He is near, even at the doors.’ Matthew 24:32, 33, margin.
Hatun papal ñakariypa tukukuyninpi, Cristoqa willarqan, intiqa tutayaykuspa, killapas mana k’anchaytachu qunqa. Chaymanta qhipaman, qoyllurkunapas hanaq pachamanta urmaykunqa. Hinaspataq nin: “Higos sach’amanta huk rikch’ayninta yachaychik; ramanña llamp’u kaptin, raprankunatapas wiñachiptin, yachankichikmi ruphay pacha qayllamushananta: chay hinallataq qankunapas, tukuy kaykunata rikuspá, yachaychik pay qayllapiña kasqanta, punkukunapa punkunpiña kasqanta.” Mateo 24:32, 33, margin.
“Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, ‘This generation shall not pass, till all these things be fulfilled.’ These signs have appeared. Now we know of a surety that the Lord’s coming is at hand. ‘Heaven and earth shall pass away,’ He says, ‘but My words shall not pass away.’” The Desire of Ages, 631, 632.
“Cristoqa hamusqanmanta señalkunata qowarqan. Paymi rimarin: pay qayllapi kashaqtin, punkukunakamaña chayasqa hina, yachasunmanmi. Kay señalkunata rikkuqkunamantaqa nin: ‘Kay mirayqa manaraq pasanqachu, tukuy kaykuna hunt’asqakaman.’ Kay señalkuna rikurimusqaña kanku. Kunanqa cheqaqtapuni yachanchik: Señorpa hamusqanqa qayllapiñan kashan. ‘Hanaqpacha, kay pachapas pasanqaku,’ nispa nin, ‘ichaqa simiykunaqa manan hayk’aqpas pasanqachu.’” The Desire of Ages, 631, 632.
When “the three and half years of Jerusalem being trampled down” by papal Rome was ending there was a series of “signs,” which identified the coming of Christ and ushered in the Millerite history. Millerite history is to be repeated to the very letter in the last days. Those “signs,” which appeared at “the close of the great papal persecution,” had been typified by “signs” that appeared as the closing of the three and a half years of the trampling down of Jerusalem from the year 66 to 70 by pagan Rome. Therefore, based upon two witnesses there will be a “sign” of the ensign which is lifted up at the hour of the great earthquake which is the sign of warning to flee in the history of modern Rome, and there will also be “signs” in the plural which occur at the closing of modern Rome’s period of persecution in the last days.
“Jerusalén llaqtata saruchisqa kinsa wata huk kuskan” papal Roma rayku tukukuy pataman chayaykaptin, huk serie “señalkuna” karqan, chaykunaqa Cristopa hamuyninta reqsichirqan, hinallataq Millerita historia yaykuchirqan. Millerita historiaqa qhipa p’unchaykunapi letra-ninman hina kutimunan. Chay “señalkuna”, “hatun papal ñak’ariy tukukuyninpi” rikurirqan, ñawpaqmanmi rikuchisqa karqan “señalkuna”wan, chaykunaqa rikurirqan Jerusalén llaqtata saruchiy kinsa wata huk kuskan tukukuyninpi, wata 66manta 70kama, pagano Roma rayku. Chayrayku, iskay testigokunaman hina sayaspa, kanqa huk “señal” estandartepa, chayta oqarichinku hatun allpa chukchuy horapi; chaymi waqyasqa señal ayqekunaykipaq moderno Roma historiapi. Hinallataq kanqaku “señalkuna” pluralpi, chaykunaqa rikurinqaku moderno Romaq qhipa p’unchaykunapi ñak’ariy pacha tukukuyninpi.
We will continue this study in the next article.
Kay yachayta qatiqllapi qatiykusunchis hamuq qillqapi.
“Read the 21st chapter of Luke. In it Christ gives the warning, ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of man’ (Luke 21:34–36).
Liyiychis Lukaspaj 21 kaq qhelqata. Chaypi Cristoga kay waqyayta qon: “Qankunallamanta allinta cuidakuychis, ama hayk’aqpas sonqoykichis huntasqa kachun mikhuyta mana kamachikuywan, machasqa kaywan, kay kawsaypa llakikuykunawanpas; chay hinaqa chay p’unchay mana yuyasqaykichispi qankunaman hamunman. Tukuy kay pachapa hawanpi tiyaqkunapa patanman toqllahina hamunqanrayku. Chayrayku rikch’arisqa qhepallaychis, sapa kuti mañakuychis, tukuy chaykunaq lloqsiyta atipaypaq hinallataq Runapa Churinpa ñawpaqenpi sayaypaq yupasqa kananqaykichispaq” (Lucas 21:34–36).
“The signs of the times are fulfilling in our world, yet the churches generally are represented as slumbering. Shall we not take warning from the experience of the foolish virgins, who when the call came, ‘Behold the bridegroom cometh; go ye out to meet him,’ found that they had no oil in their lamps? And while they went to buy oil, the bridegroom went in to the marriage supper with the wise virgins, and the door was shut. When the foolish virgins reached the banqueting hall, they received an unexpected denial. The master of the feast declared, ‘I know you not.’ They were left standing without in the empty street, in the blackness of the night.” Manuscript Releases, volume 15, 229.
“Pachakunaq señalkuna kay pachanchispi hunt’akuchkanñan, ichaqa iglesiakunaqa llapallanpi puñuypi hina rikuchisqa kanku. ¿Manachu yuyaychasunchis mana yuyaysapa sipaskunaq experienciamanta, waqyasqa hamuqtin: ‘Qhawariychik, qharichasqaqqa hamuchkan; lloqsiychik payta tinkuq,’ nisqapi, mechankunapi mana aceiteyuq kasqankuta tarirqanku? Hinaspa aceite rantimuq riytaqkuchkaptinku, qharichasqaqqa yachaysapa sipaskunawan kusikuy mikhuyman yaykurqa, punkutaq wisq’asqa karqa. Mana yuyaysapa sipaskuna mikhuypa wasiman chayaspankuqa, mana suyasqa ñiyninta chaskirqanku. Raymipa apunmi willarqa: ‘Manan reqsiykichikchu,’ nispa. Ch’usaq ñanpi, tutapa yana yana tutayaypi, hawapi sayaqtas saqesqa karqanku.” Manuscript Releases, volumen 15, 229.