Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.
Daniel qillqap huk kaq capítulo-nin, Daniel qillqap tawa kaq capítulo-ninwan patapi churakuspa, ñawpaq kaq hinaspa iskay kaq angelkunap historianta rikuchin, 1798 watamanta 1844 watakama. Chay historiapi Daniel qillqaq libro kichasqa karqa, hinaspa kichasqa rakiyqa qanchis, pusaq hinaspa isqun capítulo-kuna karqan. “Siki siki patapi” capítulo-kuna huk, tawa, hinaspa qanchismanta isqunkama, ñawpaq kaq angelpa Millerita kuyuriyninpa historianta rikuchinku.
In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.
Chay historiapi (1798 manta 1844 kama), Adventismopa hatun kallpachaq chiqaq yachachikuykuna sayarirqanku, chay chiqaqkunataq qhipamanqa 1843 watapi ñawpaq puriqkunaq siq’i tablapipi rikuchisqa karqan. Daniel qillqapa iskay ñiqin kapitulopi Nebucodonosorpa lantin ñawinchasqanqa chay tablapim kachkan. Danielpa qanchis ñiqin, pusaq ñiqin kapitulokunapi musquykunaqa chay tablapim kachkanku. Pusaq ñiqin kapitulopi “sapa punchaw” nisqapas chaypi rikuchisqam, hinaqtin Levitico iskay chunka suqta ñiqin kapitulopi “qanchis kuti” nisqapas. Islampa kimsa “Ay” nisqakuna, Apocalipsis qillqapa isqun ñiqin kapitulopi rikuchisqa hina, chaypim kachkanku. Diosqa achka kuti ñawpaqmantapacha willarqan chay kallpachaq chiqaq yachachikuykuna maqasqa kanankuta.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Diospa qhawaqnin hina Sionpa pirqankunapi sayaqkunaqa runakuna kachunku llaqtaman chayamunankupaq manaraq peligrokunata rikuy atiq,—chiqaq kaqta pantaymanta, chanin kayta mana chanin kaymanta sut’inchay atiq runakuna.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Rimayqa chayamunña: Mana ima kaqpas yaykunanchu chay iñiypa cimientoninta chinkachinanpaq, mayqen patapiña 1842, 1843, hinaspa 1844 watakunapi willakuy chayamushasqanmantapacha ruwashanchik. Ñuqaqa kay willakuypi karqani, chaymantapacha kay pachapa ñawpaqenpi sayashani, Diospa qowasqanchik k’anchayman cheqaqta kaspa. Manam munaykuchu chakiykuta hurquyta chay patamanta maypichus churakusqa karqan, p’unchay p’unchay Señor-ta mask’aspa ancha ch’uyanchasqa mañakuypi, k’anchayta mask’aspa. ¿Yuyankichu ñuqa saqeyman Diospa qowasqan k’anchayta? Chayqa wiñay Rumi hina kanan. Qowasqa kasqanmantapacha pusamushawan.” Review and Herald, April 14, 1903.
The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.
Qhipa p’unchaykunapi Diospa llaqtanpa runakuna rurasqanku llank’ay —allpa pichana apaq runapa rurasqan hina— Isaíaspas rikuchinmi, qhipa p’unchaykunapi llaqtata reqsispa, imata ruranankupaq waqyasqa kasqankuta sut’inchaspa; imaraykuchus cimientosqa qhipa p’unchaykuna manaraq chayamuchkaptinmi pantaywan pampasqa kananpaq churasqa karqan.
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.
Qanmanta lloqsimuqkunañataq ñawpaqmanta thuñisqa chiqakunata hatarichinqaku; achka miraykunapa cimientonkutapas sayarichinki; qamtaq sutichasqa kanki: llik’i allichaq, tiyakunapaq ñankunata kutichiq. Isaías 58:12.
The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.
“Ñawpa chunlla saqisqa cheqakuna”, nisqaqa, paganismomanta papalismowan kuska doctrinal cheqaq kaykunamanmi rimarin, iskay chunllachaq atiyninkunawan tupasqa. Paganismopa iskay chunllachaq atiyninkuna, chaymanta papalismopa qatipasqan, chaymi William Millerqa llapa willakusqan qhawaykunaq marconpaq apaykachasqa.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.
Paykunaqa ñawpaq qichusqa chiqakunata hatarichinqaku, ñawpaq ch’usaqchasqa chiqakunatataq sayarichinqaku, llaqtakunataq usuchisqa karqanman hina allinchaykunku, achka miraykunap ch’usaqchasqan llaqtakunata. Isaías 61:4.
The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.
Profecíapa estructura nisqaqa, marco hina rikuchisqa kasqanpi, chay iskay atiyniyuqkunapa historiankuta hinallataq paykunapa tinkuyninkutam. “Chaypi tiyaspa purinapaq ñankunata” kutichiyqa, Millerpa marco-nin kutichisqam, chayta musquyninpi allpa pichana runapa ruwasqanwan rikuchirqan. Isaíasqa Ezra-pa historiamanta hinallataq Babiloniamanta kutimuspanku Jerusalén llaqtata allichaqkunamanta yachachikuyta apukuspa, ñawpaq ch’usaqyachisqa kaqkunapa kutichisqanta reqsichinapaq churarqan.
Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.
Ñawpaq taytakunapa p’unchayninkumanta kay p’unchaykama ancha hatun huchallikuypi kasqayku; huchaykukuna rayku, noqayku, reykunayku, sacerdotekunaykuwan kuska, kay llaqtakunapa reykunapa makinman entregasqa karqayku: espadaman, presoman apasqa kayman, saqueoman, hinaspa uyay p’enqakuyman, imaynachus kunan p’unchaypi kashan hina. Kunanqa, huk pisi tiempollapaqmi Señor Diosninchikmanta favornin rikuchisqa karqan, ayqekuq puchuq aylluta saqenanchikpaq, santo cheqanpi huk tachallata qowananchikpaq, chaymanta Diosninchik ñawinchikkunata k’anchaykunanpaq, hinaspa watachasqa kasqanchik ukhupi huk pisi kawsariyta qowananchikpaq. Esclavokuna karqayku; chaywanpas Diosninchikqa mana saqewarqanchu watachasqa kasqanchik ukhupi, aswanpas Persia reykunapa ñawpaqenkupi khuyapayakuyninta mast’arispa qowarqanchik, kawsariyta qowananchikpaq, Diosninchikpa wasinta sayarichinanchikpaq, ch’usaqyachisqa cheqankunata allinchaypaq, hinaspa Judápi Jerusalénpiwan huk perqata qowananchikpaq. Esdras 9:7–9.
Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.
Esdraswan Jerusalén llaqtata allinchajkunaqa, “puchuq” nisqa runakunata rikch’achinku; paykunaqa kawsanankupaq ñankunata kutichiqkuna kanku, chaymanta paykunaqa rurashanku chay llank’ayta Levitico iskay chunka suqta yupaypi mañakuypa umalliqninpi, maypichus Esdras nirqan: “ñawpaq taytakunayku p’unchayninkumanta kay p’unchaykama hatun huchallikuypi kasharqayku; huchaykuraykutaq ñoqayku, reykunayku, sacerdotekunaykuwan kuska, allpakuna reykunapa makinkuman qoykusqa karqayku, espadaman, prisionman apasqa kananpaq, qechusqa kananpaq, uyay p’enqaymanpas.” Pay rimashan “p’unchay” nisqaqa chay “p’unchaymi” kan, mayqen p’unchaypichus qhipa p’unchaykunapi “puchuq” runakuna kawsanankupaq ñankunata kutichinku.
Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.
Esdraspa puchuqninqa iskay testigokunam, kimsa chawpi p’unchaykunapa tukukuyninpi kawsarichisqa kaq, hinaspan Levitico iskay chunka suqtayuq mañakuyta hunt’anku, imaynachus Danielqa qanchis t’aqapi mana, aswan isqon t’aqapi rikuchin. Esdraswan llank’aqmasinkuna karu llaqtamanta kutimuspa Jerusalén llaqtata hatarichispanku, Millerpa anillunkunata kutichiy llamk’ayta unancharqanku; chayqa Millerpa tiyanan chiqaq yachachiykunata kutichiy llamk’aymi. Chayraykun, Millerpa llamk’ayninpa marco-ninta unanchaspa entiendenayqa ancha pisariaqmi.
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.
“Apóstolkunak allin, mana kuyuy atiy tiyasqa cimientopi hatarichirqaku, chayqa wiñay pacha Rumi karqan. Kay cimientomanmi apamurqaku kay pachamanta urquspanku rumikunata. Manam hark’ayniyuqchu llamk’arqaku chay hatarichiqkuna. Paykunapa llamk’ananku ancha sasachakurqan Cristo-pa awqankuna contrankumanta. Tincunankupaqmi karqan llulla cimientopi hatarichiqkunapa fanatismonwan, prejuisionwan, cheqnikuyninwan ima. Achka iglesia-pa hatarichiq hina llamk’aqkunaqa Nehemías p’unchawpi pirqa hatarichiqkunaman rikch’akuqmi karqaku; paykunamanta qillqasqa kachkan: ‘Pirqata hatarichiqkuna, q’epita apaqkuna, cargaswan cargaqkunapas, sapaqninmi huk makinwan llamk’arqan ruwaypi, huk makinwantaq armasnin-ta hap’irqan.’ Nehemías 4:17.” Hechos de los Apóstoles, 596.
In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”
Isaiaspa iskaynin pasajenpiqa, rurasqa llamk’anan karqan achka miraykunapa cimientokunatawan ch’usaqyachisqakunatapas sayarichiymi. Isaiasqa reqsichin huk espiritu llamk’ayta, mayqinchus chiqap, literal llamk’aywan rikuchisqa karqan. Cimientokuna waqaychasqa kanan karqan, ichaqa qhipamanqa llullakuq perlakuna hina qhawarikuq, qatiqnin llulla cimiento pampapi tukuysapa pakasqa karqan. Isaiaspa reqsichisqan runakunaqa Milleritakunapa cimiento cheqaq-kunatan kutichimuchkanku, manam literal ladrillokunatachu nitaq rumikunatachu. Chay cheqaq-kunapa unanchanqa Millerpa marco-ninmi, iskay ch’usaqyachiq atiyniyuqkunamanta, mayqinkunachus “qanchis kuti” unaykama santuarioytawan ejercitota saruch’arqanku.
That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.
Chay allinchasqa rurayqa rikuchisqa kashan “cimientos”-kunata hatarichiy hina, hinallataq “achka miraykunapa ch’usaqyachisqa kayninkunata”; chaymi sut’inchay prophetik rurayta rikusichin, qallariy chiqaq-kunata kutichimuyta, chay yachay ñanwan mayqinchus prophetik línea hawan prophetik línea apamun, kaymanta aslla, chaymantataq aslla. Cimientos-kunata hinallataq ch’usaqyachisqa kayninkunata yapamanta sayarichiy rurayqa, qallariy chiqaq-kunata qhawaypi churayta hinallataq amachayta ruraymi; chaykunam rikuchisqa kashan 1843 y 1850 watakunapi pionero cartas nisqapi, mayqinkunachus Habakkuk qhelqapa iskay kaq capítulonpa iskay tablasnin kanku. Chay ruraytaqa “línea hawan línea” nisqa qhipa para metodología-wanmi hunt’achin. Chayqa Jeremíaspa machu ñankunaman kutirimuy ruraymi, chay llakiy churanakuypi mayqinkuna llulla cimiento sayachiyta munanku, Millarpa musquyninpi llulla joyas nisqakuna hina rikuchisqa.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Awqaqaqqa maskanchikkunapa panikunaq panikunaq yuyayninkuta qhipaman pusayta maskan, kay qhipa p’unchaykunapi sayarinankupaq huk llaqtata waqaychanankumanta. Paypa llullasqa yachachikuyninkunaqa yuyaykunata kay pacha horapa manchakuykunamanta, ruranankukuna mantapas karunchanankupaq wakichisqanmi kanku. Mana imapaqpas yupaychanku chay k’anchayta Cristo hanaq pachamanta hamuspa Juanman qusqa, llaqtanpaq. Ñawpaqninchikpi kaq rikch’ayninkutaqa mana allin ancha importansiyayuq kasqankuta ninku, chayrayku mana imayna qhawariywanpas qhawarisqa kananpaqchu. Hanaq pacha paqarisqan cheqaq kaytaqa mana kallpayuqta ruranku, hinaspan Diospa llaqtanta qechunku ñawpaq kausay experiencianmanta, rantinpiqa llulla ciencia-ta quspa.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
«Kaymi nirqan Señor: Ñankunapi sayaychis, qhawariychis, hinaspa tapuychis ñawpa ñankunamanta, maypichus allin ñan kashan, chaypi puriychis.» Jeremías 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Ama pipas ñawpaqchay iñiyniykuq simintunkunata ama pipa qhechuchunchu—chay simintukunaqa churakurqan llank’ananchikpa qallariyninpi, Diospa siminmanta mañakuywan yuyaymanaspa yachakuywan, hinallataq revelaciónwan. Kay simintukunapiqa qhipa pichqa chunka watakunapi hatarichispa hamushayku. Runakunaqa yuyankumanmi musuq ñanta tarisqankuta, hinaspa churasqaña simintumanta aswan kallpayoq simintuta churanankupaq atisqankuta. Ichaqa kayqa hatun pantasqa kaymi. Churasqaña simintumanta huk simintutaqa mana pipas churayta atinchu.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Ñawpaq p’unchawkunaqa achka runakunan musuq iñiyta hatarichiyta, musuq kamachiykunata takyachiyta qallariqku. Ichaqa, ¿haykaqkamataq chay hatarichisqanku sayarirqan? Utaqlla urmarqan, mana Roca patapi cimientasqa kasqanrayku.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“¿Manachu ñawpaq disipulokunaqa runakunapa rimayninkunawan tupaytaq karqan? ¿Manachu llulla yachachiykunatapas uyariytaq karqan, hinaspataq, tukuyta ruwaspa, sayaqtaq kanan karqan, kaynata nispa: ‘Mana pipas huk cimientota churayta atinchu, ña churasqa kaqmantaqa hukta’; 1 Corintios 3:11.”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Chayqa rayku, ñawpaqpi hap’isqanchik sunqu kallpata tukukuyninkama mana kuyuchispa hap’ipakusun. Diosmanta, Cristomantawan, kay llaqtaman atiyniyuq simikuna kachamusqa kashanku; chaykunaqa kay pachamanta paykunata orqomuspa, sapa rikch’aypi, kunan p’unchaw cheqaq yachachiypa sut’i k’anchayninman pusarqanku. Santu ninawan tupasqa labiyuq Diospa sirviqninkunaqa willakuyta willarqanku. Hanaqpachaq rimayninqa willasqa cheqaq yachachiypa chiqap kayninta sellosqawan takyarqan.” Testimonies, volume 8, 296, 297.
The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.
“Qhepa p’unchaykunapi sayanankupaq huk llaqtata wakichiy llamk’ayqa,” Ezequielpa kinsa chunka qanchisniyuq qillqapi iskay profecíankunawan kuska llamk’aymi. Isaíaspa chunllaqpi waqaqninqa huk willakuyta apamun, hinaspa Ezequielpa ñawpaq willakuyninqa Sodoma hinaspa Egipto llaqtapa calleyninpi kinsa p’unchay chawpinta wañusqa kashaqkunata huñun. Chaymanta yachakunku Mateo qillqapi chunka doncellakunaq rikch’akuyninpi qhipakusqa pacha ukhupi kasqankuta. Chaymanta uyarinku Jeremíasman qusqa waqyayninta: kutimuyta munaspaqa ancha chaninnaqta mana allinmanta t’aqaychis. Hinallataq Danielpa isqun ñiqi qillqapi mañakuynin kunan pacha cheqa chiqaq yachachiy kasqantapas reqsinku. Chayrayku, imaynachus hinaspa hayk’aqchus paykuna kutimuyta akllanku, evangelio nisqapa condicionninkunata chaskispa hunt’aspa, chayqa Ezequielpa iskay kaq willakuyninta chaskinku hinaspa chakinkupi sayarinku, atiyniyuq hatun ejército hina.
The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.
“Qhipa p’unchaykunapi sayaypaq huk llaqtata waqaychanapaq llank’ayqa” “sikiq sikiqman” nisqa qhipa para ruwayninta ruwasqanwan hunt’akusun. Chay llank’ayqa Milleritakunapa cheqaq yachachikuyninkunata kutichimuy llank’ayta hap’in, chaykuna 1843, 1850 watakunapi ñawpaqta puriqkunaq siq’ikamayuq tablankunapi rikuchisqa kanku. Iskay chay tablaqa Habacucpa iskay mesa-ninmi, chaykunataqa huknin patapi huknin churaykuspa (“sikiq sikiqman”) mast’arikunankum; chayhinata ruwaspaqa, iskaynin tablaqaqa tukuypaq kallpachaq, qhipa p’unchaykunapi allpa pichana runa kutichinanpaq kaq simi-cheqaqkunata rikuchinku.
When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.
Mayqinpi tantachisqa, sapa siq’i hawan siq’i, 1843 watapa qillqasqa tablapi pantasqanta reqsichinku, chaymanta qhipaman 1850 watapa tablapi allinchasqa karqa. Huk tabla hina qhawarisqa (siq’i hawan siq’i), chayqa Diospa llaqtanpa kawsasqanpas, qanchis truynukunapa pakasqa historiantas rikuchinku; imaraykuchus kuskaqa uyarichinku ñawpaq kaq llakikuy pantaq kayta, suyasqa pacha, Chawpi Tuta Qapariyta, 22 de octubre de 1844 watata, hinallataq hatun llakikuy pantaq kayta.
It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.
Ñawpaq llakikuy, Chawpi Tuta Qapariy, hatun llakikuywan kuska, chaymi qanchis truynukunapa pakasqa historianninku. Chayqa cheqaq kaypa sayayninmi, imaraykuchus cheqaq kayqa sayarin hebreo simipi “cheqaq kay” nisqapa ñawpaq hinaspa qhipa qillqankuna kikin kasqanman hina, chay historiapi ñawpaq hinaspa qhipa llakikuykunapas chayhinataq kasqanrayku. Chaupi qillqa, chunka kimsañiqin qillqapas, hatarikuypa unanchaqninmi, Chawpi Tuta Qapariypa willakuyninta mana chaskiqkunapi rikuchisqa hina. Iskay siq’ikuna huñusqa kaspa, iskay testigokunata qun Milleritakunapa profetiku cheqaq kayninkunamanta, chaykunata allpa pichana runa kutichinanpaq; ichaqa chaykunapas reqsichinku mayqin experienciachus pachak tawa chunka tawa waranqa runakunapa experiencianta unancharin, chayta.
Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.
Kaymanpaq waqyachisqa kanankupaq qayasqakuna (pachak tawa chunka tawa waranqa) ñawpaq kaq llakiyta tarirqanku 18 julio 2020 p’unchawpi; hinaspataq julio killapi 2023 watapi, ch’inneq pampapi waqaq simimanta hamuq huk willakuyta chaskirqanku. Chay simiqa kutirimunankupaqmi qayaykarqa.
It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.
Qanchis illapakunapa pakasqa historiankupi kay puntoypinmi hatarinqa hatallikuyqa, qhipa waymarka kasqanrayku: allpa pichana runaqa joyakunata huñuspa, cajaman wichq'uykun. Chaymantaqa chunka kuti aswan k'ancharinku. Chay puntoypinmi Millerqa rikch'arichisqa karqa. Ahinataq, sipaskuna (Miller) rikch'ariptinkuqa, ñam qhiparunña. Achka miraykunapa ch'usaqyachisqa kaqkunata kutichiyqa iskay testigokuna ruwanankupi kaq llamk'aymi. Chay llamk'ayqa kunanmi rurakuchkan.
William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.
William Millerpaq willakuykunata hamut’achisqan, Ulai Mayu rikuchisqanwan sut’ichasqa, Danielpa qanchis, pusaq, isqun kapitukunapi, iskay ch’usaqyachiq atiykunam karqan: paganismo chaymanta papalismo; Future for Americaq marconqa paganismo (dragón), chay qhepaman papalismo (bestia) hinaspa apostata protestantismo (profeta llulla). Iskay marconakuta sayachiq llaveqa apóstol Pabloq qillqasqankunam. Apóstol Pabloqa profecíaq simin karqan, ñawpaq Israelta espiritual Israelwan tinkuchiq. Manaraq tikrakuptin, Pabloq sutinqa Saulo karqan, chayqa “akllasqa” utaq “qawachisqa/churasqa” nisqanmi.
Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.
Pablota akllasqa karqa mana judío runakunapa apóstolnin kananpaq, hinaspataq akllasqa karqa huk imakunawan kuska Ñawpaq Testamento allin unanchasqanta yachayninrayku. Mushuq Testamentomanta aswan hatun rak’ita qillqaspan, mana mayqin Mushuq Testamentopi qillqaqkunapas Pablopa hina Ñawpaq Testamentota unanchayniyoq karqachu. Payqa akllasqa karqa mana judío runakunaman evangeliota willayta pusananpaq, ichaqa hinallataq akllasqa karqa Ñawpaq Testamentopi profético historiakunapa tinkuyninta sayarichinanpaq, chakatapi pacha tukukuynin qhepaman hamuq profético historiatawan. Pablopa testimoniun mana kaptinqa, Millerista runakunapa profético unanchayninpas, Future for America-pa unanchayninpas, mana kanmanchu. Chay kikin historiapi, maypichus literal Israel llaqtata Diospa akllasqan llaqtan kasqanmanta rakisqa karqa, Pablota akllarqaku chay ñawpaq Israelta reqsichinanpaq, Diosmanta chaypacha rakisqa kaspapas, espiritual Israelpa profético historianta rikuchiq unancha kasqanta. Ñawpaq kaq angelpa hinaspa kinsa kaq angelpa kuyuykunapaq mast’ariq profético kamachikuykunaqa aswanqa Pablopa apóstol qillqasqanpi sayarinku.
For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.
Chayrayku, Pabloq reqsisqan wakin profétik prinsipiyokkunata qhawasunchis, mayqenkunachus Milleritakunaq willakuyninta influyarqan, iskay ch’usaqchay atiyniyoqkunapa marconpi churaska kaqta; chay hinallataq, chayta ruraspa, imaynatas chay prinsipiyokkunapas kinsa ch’usaqchay atiyniyoqkunapa marconman influyanku chaytapas qhawasunchis.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 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. 1 Corinthians 10:1–10.
Hukmankuna, mana munanichu qankuna mana yachaq kaykichikta, imaynatachus llapa ñawpaq taytakunanchik puyup uranpi karqanku, llapankutaq lamar qochata chimpasqanku; llapankutaq Moisésman bautizasqa karqanku puyupipi hinaspa lamar qochapipi; llapankutaq kaqlla espiritu mikuyta mikurqanku; llapankutaq kaqlla espiritu upyanata ukyarqanku; paykunaqa qatiqnin espiritu Roca-mantam ukyarqanku; chay Rocaqa Cristom karqan. Ichaqa achka paykunawanqa Dios mana kusisqachu karqan; chayraykun paykunaqa chunlla pampapi urmachasqa karqanku. Kaykunataq noqanchikpaq ejemplokuna karqan, ama mana allin kaqkunata munaq kaykunanchikpaqchu, imaynatachus paykunapas munarqanku hinata. Ama ñoqaykupas ídolo yupaychaqkuna kaychikchu, wakin paykunahina; imaynachus qelqasqa kachkan: Llaqtam tiyaykuspa mikhurqan hinaspa ukyarqan, hinaspataq pukllaq hatarirqan. Ama huchallikuyninpi urmachikuchunchu, imaynatachus wakin paykuna urmarqanku, hinaspa huk p’unchayllapi iskay chunka kimsayuq waranqa wañurqanku. Ama Cristota pruebaychikchu, imaynatachus wakin paykunapas probarqanku, hinaspa mach’aqwaykunaq wañuchisqan karqanku. Nitaq rimaykachaychikchu, imaynatachus wakin paykunapas rimaykacharqanku, hinaspa chinkachiqpa tukuchisqan karqanku. Llapa kaykunataq paykunaman pasasqa karqan ejemplopaq; qelqasqataq kachkan yuyaychananchikpaq, noqanchikmanmi pacha tukukuyninkuna chayamun. 1 Corintios 10:1–10.
In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.
Chunkaqlla chunka versículokunapi, Pablo reqsichin bautismo rituqa Puka Lamar qhatiriypi rikuchisqa kasqanta, ñawpaq Israelta qatirqan Rumiqa “espiritual Rumi” kasqanta, hinallataq chayqa Cristo kasqanta. Pay reqsichin ñawpaq Israelqa qhepa p’unchaykunapi kawsakqkunapaq ejemplokasqanta. Kay pasajeqa huk willakuymi, hinallataq kay pasajeqa chiqaqta sayachiqkunawan chiqaqta qicharqakqkunawan chawpipi huk churanakuy punkun. Adventista teólogokuna yachachinku Pabloqa sapaqllam reqsichisqanta ñawpaq Israelpa historiankunaqa allin kawsay yachachiykunata rikuchisqanta, chaykunataq qhepa p’unchaykunapi kawsakqkuna entiendenankupaq kasqanta; ichaqa sinchita rimanku Pablo mana reqsichisqanta literal Israelpa historiankunaqa espiritwal Israelpi cheqaqtapuni kutimunanpaq kasqanta. Hermana White sapa kuti kay pasajeta llamk’achin, cheqaqtapuni Pablo ima ninanta takyachinapaq.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Sapa huk ñawpaq willakuqkunam aswan mana paykunaq pacha raykuchu rimarqanku, astawan ñuqanchikpaq, chayrayku paykunaq willakuyninku ñuqanchikpaqmi kallpanpi kachkan. ‘Kunanqa kay llapankama imakunaqa paykunapi pasaran ejemplorayku; qelqasqataq kanku ñuqanchikpa yuyaychanapaq, pichus kay pachakunaq tukukuyninman chayamusqanchikpaq.’ 1 Corintios 10:11. ‘Manam paykuna kikinkupaqchu, astawan ñuqanchikpaqmi sirvirqanku chay imakunata, kunan qankunaman willasqasqata, evangeliota qankunaman willaqkuna rayku, hanaq pacha-manta kachamusqa Santo Espírituwan; chay imakunatam angelkunapas qhawariyta munanku.’ 1 Pedro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bibliaqa kay qhepa wiñaypaq miraypaqmi tukuy qhapaq kayninkunata huñuspa, hukllachaspa waqaycharqan. Ñawpa Testamentoq historiampi tukuy jatun ruwaykuna, chaymanta mancharikuypaq solemn rurasqakunaqa karqanku, kunanpas kachkanku kay qhipa p’unchaykunapi iglesiapi kutimuspalla.” Selected Messages, book 3, 338, 339.
The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.
“Antiguo Testamentoq historiapi hatun ruraykunapas, chaninmanq’a, manchay-uyarinapaq ruraykunapas karqanku, hinallataq kay qhipa p’unchaykunapi iglesiapi kutimuspalla kachkanku”, nispaqa Hermana Whiteqa chay versículokunapi Pabloq yuyayninta pisiyachin. Pabloqa ñawpaq Israelta simbolikamente literal Israelpa historianta rikuchiq hina reqsichisqanta urmachiyta munaspa, Satanásqa kay profético principiopa contranpi iskay hatun ataceta apamurqa. Ñawpaq kaq, ñam rimasqay hina, kaymi: Pabloqa chay historiakunaqa sut’i moral yachachiykunallataq rikuchirqan, nispa ninku. Chay llulla yachachiyqa kuskan cheqaqmi, hinaspa kuskan cheqaqqa manan cheqaqchu. Cheqaqmi, ñawpaq Israelpa historiammanta hurqusqa moral yachachiykunaqa qhipa p’unchaykunapi kawsakukunaq allinpaq kasqanta; ichaqa chaytaqa chay historiakuna manam kutimunanpaq kaq ruwaykunapa ilustraciónninkuchu nispa ñiqinankupaq llamk’achispaqa, chayqa kuskan cheqaqman tukukun, hinaspa chay kuskan cheqaqqa cheqaqta ñiqinapaq kamasqam.
“A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘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.’” Testimonies, volume 1, 609.
“Kunanqa Diospa llaqtanpaq huk bendición utaq huk ñak’ariy kashan ñawpaqninpi: bendiciónqa kanqa, paykuna kay pachamanta lluqsispa sapanchakuspa, humillado kasukuy ñanpi puriptinku; ñak’ariytaq kanqa, ídolo yupaychaqkunawan huñunakuspa, hanaq pachapa hatun mañakuyninkunata saruchaqkunawan hukllayakuspa. Hatariq Israilpa huchankuna, mana allin rurasqankuna ima qelqasqa kashan, chay siq’iñataq ñawpaqninchikman churakusqa kashan huk yuyachinapaq, paykunapa hucha ruray ejemplonkuta qatispa Diosmanta karunchakusunchik chayqa, paykuna urmasqankuman hina cheqaqtapuni urmasun. ‘Kunanqa tukuy kaykunan paykunaman pasaraq, wakinman yachachinapaq ejemplokuna hina; qelqasqataq kashan ñoqanchikpaq yuyachinapaq, pacha tukukuypa puntankuna hamusqanmanta chayamupuwanchikman hina.’” Testimonies, volumen 1, 609.
One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.
Huk cheqaqmiqa mana huk cheqaqta ñiqhichinapaqchu apaykachasqa kanan; chayta ruwaspaqa, Diospa cheqaqninta llullaman tukuchin.
“One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.
“Qispichiqpaq nisqan huk rimayninta mana rurachinachu huknin rimayninta chinkachinapaq.” The Great Controversy, 371.
The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.
Yachachiyqa, ñawpaq Israelpa historianta sapallan allin kawsaymanta yachachikuykunallamanta rikuchisqanta, achka kuti Adventista teólogo runakuna Diospa profetiko Siminta thuñichinankupaq llamk’achinku, hinaspataq chayqa huk kasqan-cheqaq kuskan-cheqaqkunam, Diospa llaqtanta llullakuyman chaskinankupaq engañaspa apayta munasqanpaq waqichisqa fábulakuna mikhunapi churakusqanmanta hukninmi; chay chaskisqanku llullakuytaqa apóstol Pabloq qelqasqankunapi reqsichin.
The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.
Ñawpaq Israel ñawpa pacha willakuyqa kunan pacha Israelpa willakuyninta rikuchin nisqa kamachikuyta contra huk hatun atacayqa Jesuitakuna inventarqanku contrarreforma historiapi, chaymi kashan ñawpaq Israelpa historianninqa yapamanta kutimun nispata acuerdaspa. Jesuitakunapa llullakuyninqa kaymi: historiaqa cheqaqpuni literal hina yapamanta kutimun, mana espiritual hina yapamanta kutimuqchu. Chay llullakuyninqa inventasqa karqan, Roma papaqa Bibliapa profeciapi anticristo kasqanta ama entiendenankupaq; yachachikuyqa qhepa p’unchaykunapi anticristo kananta cheqaqmanmi asienten, ichaqa ninmi anticristoqa literal atiyniyuq kallpawan rikuchisqa kasqanta, mana espiritual atiyniyuq kallpawanchu. Apocalipsis chunka qanchispi waqan warmi, mat’enpi “misterio Babilonia” qelqasqa kaq, chayqa literal Babilonia hallp’api paqarimuq waqan warmi kanman, chay hallp’aqa kunan pacha Irak sutiyuqmi.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Ñiqakuna simipa hamut’ayninpi pantasqa tukuspanku, antiCristo nisqap ima niyninta mana rikuspankuqa, cheqaqtapuni kikinkuta antiCristopa ladoyninman churakunku.” Kress Collection, 105.
The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.
Papaqa cheqaq runam, cheqaq atiytapas reqsichin (Iglesia Católica nisqata), ichaqa paypas hinallataq huñuyninpas profecía nisqapi cheqaq Babiloniawan reqsisqa kashan, hinaspataq allinta reqsichisqa kayta atin sapallan antichristo nisqap yuyaynin cheqaq ejemplop espirituymanta hunt’akuynin hina qhawachisqa kaptin. Pabloqa reqsichirqan cheqaq Israelqa espirituy Israelta rikuchisqanta, ichaqa mana musuq profecía cheqaq kaytaqchu pay qhawachirqan, yachayninqa llapa hina Antiguo Testamento nisqapi sayasqa kasqanrayku, chaypitaqmi paypa testimoniunpas sayan.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.
Kaymi nin, Tayta Señor, Israelpa Reynin, hinaspa Qispichiqnin, ejercitokunapa Señor: Ñuqaqa ñawpaqmi kani, ñuqaqa qhepaqmi kani; mana ñuqamanta huk Dios kanchu. Pitaj ñuqahinata waqyaspa, willakuspa, hinaspa ñawpaqman churawankiman, ñuqa unay llaqtata churasqaymanta pacha? Hamuqkunata, hinaspa hamunanpaq kaqkunata, paykuna rikuchichunku. Ama manchakuychischu, amataq qayllakuychischu: ¿manachu chay pacha-manta qankunaman nirqayki, hinaspa willarqayki? Qankunaqa testigoykuna kankichis. ¿Kanchu huk Dios ñuqamanta huklawpi? Arí, mana Dios kanchu; manam hukta reqsinichu. Isaías 44:6–8.
We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.
Ñuqanchikqa Cristopa testigonkuna kananpaqmi kachkanchik, Pablo hina, chay Alpha y Omega sutiyuqmi churarqa mana ñawpaq Israel llaqtallatachu, aswanpas llapa bíblica ñawpaq runakunatapas unanchakuna hina, “hamuqkunata” rikuchinankupaq, qhepa p’unchaykunapi kawsakkuqkunaman. Pabloqa Antiguo Testamento nisqapi ancha yachaqmi karqa, hinaspataq hatarichisqa karqa literal Israelpa, espiritual Israelpa dispensasiyonninkuna chawpipi profético t’inkisqa wataq t’inkiy hina kananpaq. Paypa qillqasqankunami pusarqa chay yachay yapakusqanta qhepa tiemponpi 1798 watapi entiendekuqkunata, hinaspataq 1989 watapipas.
Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).
Ñawpa cheqaq Babilonia, ñawpa inti lloqsimuq lawpa churinkuna, ñawpa Egipto, ñawpa Grecia, hinaspa ñawpa medo-persa qhapaq suyuqa, kay pachapa tukukuyninpi kaq espiritu atiyniyuqkunapa unanchankuna kanku. Ñawpa unanchakunaqa ñawpaqman hamuq cheqaqmi kanku, hinaspa qhepaman hamuq espirituta reqsichinku. Pabloqa chaykama rinqa, chay cheqaq Adánqa espiritu Adánmanta unanchasqa kasqanta sut’ita riksichispa (paymi Cristo).
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.
Chaymi qelqasqa kachkan: Ñawpaq runa Adánqa kawsayniyuq alma ruwasqa karqan; qhepa Adánqa kawsachiq espíritu ruwasqa karqan. Ichaqa manan espirituallañachu ñawpaq kaq karqan, aswanqa naturalezamanta kaqmi; chaymantataq qhepaman espirituallañam. Ñawpaq runaqa allpamantam, allpallam; iskay kaq runaqa hanaq pacha Señor-mi. Imayna allpamanta kaq kasqan hina, chay hinallataqmi allpamanta kaqkunaqa; imayna hanaq pachamanta kaq kasqan hina, chay hinallataqmi hanaq pachamanta kaqkunaqa. Hinallataq, imayna allpamanta kaqpa rikchayninta apasqanchik hina, chay hinallataqmi hanaq pachamanta kaqpa rikchaynintapas apasunqachik. 1 Corintios 15:45–49.
There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”
Pablom kashan yachachisqa sumaq, ancha ukhupi kaq yachachiykunata qhawarichin ñawpaq Adanmanta qhepa Adanmanta ima; ichaqa kaypiqa pay sut’ita churasqan kamachiyllatam reqsichkanchik, chay pasajepi ancha sut’ita nisqanman hina: “manam ñawpaqtaqa karqanchu espíritu nisqa kaq, aswanqa naturaleza nisqa kaqmi; chaymanta qhepamanña espíritu nisqa kaq.” Literal kaq, mayqintachus Pablo kaypi “natural” nispa sutichan, ñawpaqmi; espiritual kaqtaq qhepapi. Literal Israel ñawpaqmi karqa, naturalmi karqa, espiritual Israeltaq “afterward” hamun.
Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.
Babilonia literalqa ñawpaqta hamun Babilonia espiritualmanta. Pabloq qelqasqankunapi qatiq ancha importante punto, historiapi maypachachus cambio literalmanta espiritualman churakunanpaq kasqanta, chaymi. Proféticopi cambio literalmanta espiritualman riqsichisqa kashan cruzpa tiemponpi.
For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.
Qankunaqa llapallayki Diospa wawakunan kankichik Cristo Jesuspi iñisqaykichikrayku. Imaynan qankunamanta aswan achkha Cristo-man bautizasqa karqankichik, chay hinallataq Cristota churakurqankichik. Mana kanchu judío nitaq griego, mana kanchu watasqa nitaq libre, mana kanchu qhari nitaq warmi; imaraykuchus llapallayki huklla kankichik Cristo Jesuspi. Sichus qankuna Cristopa kankichik, chayqa Abrahampa mirayninmi kankichik, hinaspa prometesqa hina herederokunam. Gálatas 3:26–29.
It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.
Manam qanmanta mirayniyki ima kaptinpas imatapas allinchu, Cristo-ta chaskiqtiykiqa, chaymanta qhepaman Abrahampa mirayninmi kanki. Mana cheqaq Israelchu kanki; espiritupaq Israelmi kanki. Cheqaqmantam espiritupaqman tikrayqa cruzmi karqa. Pabloqa runakunaqa iskay clasemanmi rakin. Sapa clasispas kikin pactoynintaq kachkan, sapankaqpas Abrahammanta mirasqakuna kanku. Sapankaqpas huk llaqtayuqmi, chay llaqtataq aylluntawan pactoynintawan rikuchin. Sapankaqpas cheqaq Adampa churin manachá espiritupaq Adampa churinchu kan.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.
Qillqasqa kashanmi: Abrahamqa iskay churiyuq karqan, hukninqa huk kamachisqa warmimanta, huknintaq huk libre warmimanta. Ichaqa kamachisqa warmimanta kaqqa aycha hina paqarisqa karqan; libre warmimanta kaqtaq prometesqamanta. Kaykunaqa huk alegoríam: paykunaqa iskay pactokunam; hukninqa Sinaí urqumanta, esclavitudman wachaq, chaymi Agar. Kay Agarqa Arabia llaqtapi Sinaí urqumi, kunan kaq Jerusalénwan tupachisqataqmi, wawankunawan kuska esclavitudpi kashan. Ichaqa hanaqpi kaq Jerusalénqa libremi, paymi llapanchikpa maman. Qillqasqañataqmi kashan: “Kusikuy, qawaq mana wachaq warmi; lloqsiy hinaspa qapariy, mana nanaywan wachaq warmi: sapayachasqa warmipa wawanqa achka aswanmi, qosan kaq warmipa wawankunamanta.” Kunanqa ñuqanchik, wawqe-panaykuna, Isaac hina, prometesqapa wawanmi kanchik. Ichaqa chay pacha aycha hina paqarisqa kaq runaqa Espíritumanta paqarisqa kaqta qatiykacharqan; chaynallataq kunanpas kashan. Chaywanpas, ¿imataq Escritura nin? “Qarquy kamachisqa warmita, churintintaq; imaraykuchus kamachisqa warmipa churinqa mana herederochu kanqa libre warmipa churinwan kuska.” Chayrayku, wawqe-panaykuna, mana kamachisqa warmipa wawanchikchu kanchik, aswanpas libre warmipamanta. Gálatas 4:22–30.
In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.
Chakana pacha tiempopi, ñawpaq literal nisqakuna kaykunam tukurqanku kunan pacha espiritual nisqakunapa simbólonkuna. Apóstol Pabloqa sut’incharqan kay aswan wakin profético cheqaqkunata, chaykunaq raykun William Millerqa sayachirqan iskay ch’usaqyachiq atiykunapa marco-ninta, mayqinpi llapa profético tukuy yuyayninkunata sayachirqan. Chay kikin ruwasqa, apóstol Pabloq ruwasqanmi reqsichin kimsa ch’usaqyachiq atiykunata, mayqinkunam Future for America-pa llapa profético tukuy yuyayninkunapa marco-nin.
The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.
Millerpa yachayninpa marco, yachaypa yapakuyninmanta, qanchis, pusaq, isqun kapitukunapi Ulai Mayu rikuywan sut’ichasqa, sayarqan paypa tarisqanman hina: Danielpa qillqapi “sapa p’unchaw” nisqaqa Roma pagana kasqanta qawarisqanpi. Chay tarisqantaqa Pabloq iskay kaq cartanpi Tesalonicakunaman qillqasqanpi tarikurqan. Chay yachaymi aswan hatun chiqaqa, profético “llulla” nisqawan tinkisqa riqsichisqa, chaymi qhepa p’unchawkunapi Séptimo Día Adventistakunaman sinchi pantayta hamuchin.
We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.
Qatiqnin qillqapi, Ulai Mayu rikch’ayninpi yachaypa yapakuyninta qhawarispa, Pabloq cartanpi imatachus Miller riqsisqanta yuyaykuspa, ñawpaqman yachayninchikta mast’arisaq.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Ukhawq kayman qhawariq, llapa runakunap sunqunkunata ñawinchariqmi, achka k’anchayta chaskisqakunamanta kaynata nin: ‘Mana llakikunkuñachu, manataq mancharisqa, muspharisqa kachkankuñachu paykunap allin mana allin kawsayninkumanta, hinallataq espirituypi kasqankumanta.’ Arí, paykunaqa kikinkupaq ñanninkuta akllasqaku, almanpas millay ruwayninkupi kusikun. Noqapas paykunap pantasqa yuyayninkuta akllasaq, manchakuyninkutataq paykunaman apamusaq; imaraykuchus waqyasqaytaqa mana pipas kutichirqanchu; rimasqaytaqa mana uyarisqankuchu; aswanpas ñawpaqniypi mana allinta ruwarqaku, mana kusikusqaytataq akllarqaku.’ ‘Diosqa sinchi pantachiyta paykunaman kachamunqa, llullata creekunankupaq,’ imaraykuchus cheqaq kayta munaspa mana chaskirqankuchu, salvasqa kanankupaq, ‘aswanpas mana chanin kaypi kusikurqaku.’ Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
Yachaqachiq hanaq pacha-manta tapurqan: “¿Ima aswan kallpayoq pantachiytaq yuyayta llullachinman kayman hina llullakuq rikurichiyqa: qankuna allin cimentopi sayachkankichik nispa, hinaspa Dios ruwaynikichikta chaskin nispa, ichaqa cheqaqpiqa achka imakunata kay pacha runakunaq yachayninman hina rurachkankichik, hinaspa Jehovápa contranpi huchallikuchkankichik? ¡Ay!, hatun llullakuymin chayqa, sonqota apaq, munaychaq pantachiy, chaymi yuyaykunata hapin, runakuna huk kutitaq cheqaqta reqsisqankumanta qhipaman, Diosta yupaychasqankuq rikchayninta, mana espiritunta ni kallpanta, chaytaqa paykunam confundin; imayna richkaq hina qapaq kasqankuta, imaymana kaqkunawan hunt’asqa kasqankuta, mana imatapas necesitasaqku nisqankuta yuyanku, ichaqa cheqaqpiqa llapallan imakunam paykunapaq faltan.” Testimonies, volumen 8, 249, 250.