John the Baptist was a connecting link prophet.
Juan Bautistaqa huk profeta kasqa, mayqenmi t’inkisqa chaskita hina.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Profeta Juanqa iskay dispensasiyunkuna chawpinpi tinkichiq t’inkisqa karqan. Diospa rantin hina, payqa rikuchinanpaqmi sut’ita sayarqan leywan profetakunawan cristiano dispensasiyunpa tupanakuyninta. Payqa aswan pisiyachkaq k’anchaymi karqan, chaymantaq aswan hatun k’anchay hamunan karqan. Juanpa yuyayninqa Espíritu Santowan k’anchaykusqa karqan, llaqtanman k’anchayta qespichinampaq; ichaqa mana huk k’anchaypas urmamusqa runaman chay hina sut’iqa k’ancharirqanchu, nitaq hayk’aqpas chay hinataq k’ancharinqachu, Jesuspa yachachiyninmanta, hinallataq ejemplonmanta lluqsimuq k’anchay hinaqa. Cristotaq Misionnintaq mana allinta entiendisqa karqanraq, llanthu sacrificiokunapi rikuchisqa unanchasqakuna hina. Juanpas manaraq llapanta unanchasqachu Salvador nisqa runa rayku jamuq wiñay mana wañuq kawsayta.” The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Jesúsqa hinallataq huk t’inkikuna wataraq profeta karqa.
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
“Cristoqa kay pachamanta hanaq pachakama ñanta qatiykuchkan. Paymi iskay pacha ukhukunata t’inkichiq t’inkina kan. Paymi Diospa munakuyninta, uraykuywan kuyapayakuynintawan runaman apamun, hinallataq runataqa Paypa allin ruwasqanrayku oqarin Diospa allinyachikuyninwan tupananpaq. Cristoqa ñanmi, cheqaq kaymi, kawsaymi. Sasachakuy llamk’aymi qatiq rispa, huk raphi huk raphimanta, nanaywan hinaspa pisimanta-pisimanta, ñawpaqman hinaspa wichayman, ch’uya kaypa hinaspa santu kaypa ñanninpim puriy. Ichaqa Cristoqa hatun hunt’asqa yanapaynintam wakichisqa, sapa ñawpaqman purisqa raphipi musuq kallpata hinaspa Diosmanta kallpata qunanpaq, Diospa kawsayninpi. Kaymi yachaypas, kawsaypi mallkiykusqa yuyaypas, oficinapi makikuna llapanku munasqanku hinaspa hap’iyta kasqan; mana chayta hap’ispankuqa, sapa p’unchaymi Cristoqa causanman p’enqayta apamunku.” Testimonies, volume 3, 193.
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
Juan Bautistaq proféticollank’ayninqa kay pachapi kaq dispensasiyonta hanaq pacha santuario-man t’inkichiytaqa hap’irqan. Juanqa Jesús-ta ñawpaq kutipi rikuspalla rimarisqan ñawpaq simikunaqa kaykuna karqan:
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
Qhipa p’unchaw Juanqa Jesusta payman hamusqanta rikun, hinaspan nin: Qhawariychik, Diospa Corderonmi kay, paymi kay pachapa huchanta apaq. Juan 1:29.
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
Ichaqa Juanqa unanchanan karqan ñawpaq Israelmanta espirituyniyuq Israelman tikrayta, chaywanpas chay tikrayta entiendenqanqa pisillam karqan.
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
Cristoqa nirqan Juanpa cheqan kasqanta qhawachispa: “Ichaqa, ¿imataq qhawanaqpaq lluqsirqankichis? ¿Huk profetatachu? Arí, niykichis, aswanpas huk profetamanta.” Juanqa manan hamuq p’unchawkunapi ruwanakunata willanayllapaqchu huk profeta karqa, aswanpas karqan prometisqa wawa, paqarisqanmantapacha Santo Espirituwan hunt’asqa, hinaspataq Diospa akllasqan karqa huk sapa llamk’ayta junt’ananpaq, musuqchasqa runa hina, Cristo chaskinankupaq huk llaqtata wakichispa. Profeta Juanqa iskay dispénsacionkunapa chawpinpi tinkuchiq t’inkikunan karqa.
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
“Judíokunapa religionninkuqa, Diosmanta karunchakusqankumanta qatiq, ashwanmi ceremoniasllapi sayarqan. Juanqa pisillaraq k’anchay karqan, hatunraq k’anchaypa qepanta hamunanpaq. Payqa runakunapa yuyayninkupi tradicionesninkumanta atinikuyta chhaphchiyta, huchankuta yuyarichiyta, hinaspa penitenciaman pusayta ruranan karqan; chay hinaqa Cristopa rurasqanta chaninchayta allinpaq wakichisqa kanankupaq. Diosqa Juanmanmi inspiraciónwan willarqan, profetata k’ancharispan, allin sunqu Judíokunapa umankumanta supersticiónta hinaspa tutayayta anchuchinanpaq, chaykunaqa llulla yachachiykunawan achka miraykunata qispispa paykunaman tantakusqa karqan.”
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
“Jesusta qatiq aswan pisi yachachisqanpas, milagrunkunata qhawarispa, hinaspa Diospa yachachiy kamachikuyninkunata uyarispa, siminmanta urmaq sonqochakuq simikunata uyariqpas, Juan Bautistamanta aswan hatun allinkunawan kusisqa karqa, aswan sut’i k’anchayniyoq kasqanrayku. Hucha sapi, urma runapa yuyayninmanqa mana huk k’anchaypas qhispirqanchu, nitaq hayk’aqpas qhispirqanqachu, kay pachapa K’anchaynin kaqninpa chawpinmanta willasqa karqan, kunanpas willasqa kachkan, chayllamanta mana hukmantaqa. Cristoqa, hinaspa kachamusqasqa ruwayninpas, llanthu hina sacrificiokunallapi ch’usaqyachisqa yachakusqa karqan. Juan kikintapas yuyarqan Cristopa kamachikuynin Jerusalén llaqtapi kasqanta, hinaspa pacha kaypi kaq suyu kamachikuyta sayarichinqanta, chaypa runankunataq ch’uyakuna kanankupaq.” Review and Herald, April 8, 1873.
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
Apostol Pabloqaqa huk t’inkiq profeta karqan, sut’inchananpaqmi karqa qhawaykuy proféticokuna ima hina literalmanta espiritualman tikrakuqta. Paymi allinta entienderqa literal Jerusalénqa manaña profecíapa Jerusalénninchu kasqanta, chayqa ñam hanaq pacha Jerusalénman tikrakuq kasqanrayku.
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. Galatians 4:25, 26.
Kay Agarqa Arabia suyupi Sinaí urqumi, hinaspataq kunan kaq Jerusalénwan tupachisqa kachkan; payqa wawanakunawan kuska watasqa kachkan. Ichaqa hanaq kaq Jerusalénqa libremi, paymi llapanchikpa maman. Gálatas 4:25, 26.
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
Iscay kinsa 2 Tesalonicensesmanta, maymantachus yuyaychasqayku, Pablo reqsichinmi cheqaq pagano Romaqa chay kallpay kasqanta, mayqanmi espirituypi papal Romaq wichariyninta tronoman hark’arqa wata 538 kama. Chay capítulo pi reqsichinmi “huch’ayoq runa”, Diospa templonpi tiyaykuq, kasqanta kikin “rey” nisqa Danielpa reqsichisqanwan capítulo chunka hukniyoqpi, versículo 36. Chaymanta qhawachiqnin, Daniel chunka hukniyoqpa qhepa soqta versículonkunapi “rey del norte” nisqa papaduyoq kayninta sut’inchasqaqa, Future for America-pa 1989 watapi yachay yapakusqanmantapacha llamk’achisqan cheqaq kaypa marco nisqata sayarichinapaq llave hina tukurqan.
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
Chaylla kapítulopi, Pabloqa reqsichirqan pagano Romapa papadoq hatarimuyninta hark’asqan llank’ananta, pagano Roma qichusqa kanan pacha kama; chayhinapi reqsichirqanmi Danielpa librunpi “sapa p’unchaw kaq” nisqaqa pagano Roma kasqanta. Chay chiqaq yachaymi tukurqan ancha hatun llaveta hina, chaywan takyasqa chiqaq yachaypa marconta sayachinapaq, mayqenchus 1798 watapi yachay yapakuyninta paqarichirqan.
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
William Millerpa historiapi, willakuyqa willasqa karqan huk ch’iqyasqa kuyuy Philadelphiamanta Laodiceaman pasanapaq kaqtin. Future for Americapa historiapin, kunanqa Laodicea kuyuymanta Philadelphiapa kuyuyninman pasanapaq ch’iqyasqa kuyuyqa ruwakusqa kachkan.
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
Cheqaqa Pablo 2 Tesalonicensespi churarqan, mayqenchus sut’incharqan tikrayta literal pagano Romamanta espiritual papal Romakama, chaymi Millerpa profetico entendimientonpaq marco tukurqan. Iskaynin, Juan el Bautistapas hinallataq Pablopis, hatarichisqa karqanku sut’inchanankupaq tikrayta literalmanta espiritualman. William Millerqa Juan el Bautista nisqawan rikch’achisqa karqan, hinaspan ruwanasqapi ancha esencial karqan reqsinanpaq ima relaciontaq tikraytaq kan paganowan papal Romaq chawpinpi, chay tikrayta Juan hatarichisqa karqan sut’inchananpaq.
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
Danielpa qillqasqanpiqa “sapa p’unchaypa” nisqamanta phisqa kutita rimakun, chaykunaqa sapa kuti papal atiyniyoqpa unanchananta ñawpaqman hamun. Ñuqanchik qhawasqanchik profétic hukmanta hukman tikraypa contexto nisqanpi, chay phisqa rimaykuna llapallanku literal Roma-manta espiritual Roma-man tikrayta hap’in. Danielpa qillqasqanpi “sapa p’unchaypa” nisqaqa Habacucpa iskay tablankunapi rikuchisqa cheqaqkunamanta hukninmi; chayrayku sayarichisqa cheqaqmi karqa, amachasqa kananpaq; huk cheqaq, qhipamanqa llulla hinaspa suplantado joyakunawan qullqikunawan p’isturaykusqa kananpaq. Mana imapaqpas kachkanchu sapa cheqaq Habacucpa iskay sagrado gráficokunapi rikuchisqa kaqkunaqa Ellen Whitepa qillqasqankunapi directo hinaspa inspiracionniyoq ratifikacionkunata charinqan. Sayarichisqa cheqaqkunamanta mayqentaq mana chaskiyqa (“sapa p’unchaypa” nisqatapas yupaychaspa), chayqa kikin pachallapi Profecíapa Espíritupa autoridadnintapas mana chaskiymi.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Chaymantammi rikurirqani ‘Sapa Punchawpaq’ nisqaman hina, ‘sacrificio’ simiqa runapa yachayninwan yapasqa kasqanta, hinaspa mana qillqasqa qillqapa kayninman kasqanta; hinaspa Señorqa chayta allin cheqaq qhawariyta qorqan taripay pacha qayakuyninta willaqkunaman. Hukllachasqa kay kachkaptin, 1844 watamanta ñawpaqta, yaqapas llapallanmi hukllachasqa karqanku ‘Sapa Punchawpaq’ nisqapa allin cheqaq qhawariyninpi; ichaqa 1844 watamanta pacha, chay pantasqa chakru kaypi, huk qhawariykuna hap’isqa kanku, hinaspa tutayaywan chakru kaymi qatiqninman hamusqa.” Review and Herald, November 1, 1850.
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
Paykunaqa “juicio pacha horata waqyachiqkunaqa”, “sapa p’unchawta” yacharqanku paganismoq unanchaqnin hina, chaymantaqa/utaq pagano Roma hina. Paykunapa yachayninqa kay factotaqa hap’irqanmi: “sacrificio” nisqa simiqa manam Danielpa pasajenpi kananpaqchu karqan, maypichus traductorkuna (runa yachaywan) King James Bibliamanta yaparqusqaku karqan. Pionerokunapa yachayninqa hinallataqmi hap’irqan: “sapa p’unchawta” nisqaqa sapa kuti huknin iskay unanchakunamanta, papal poderpa, hukninwan tinkisqa rikuchisqa kasqanta; hinaspapas paganismoqa (“sapa p’unchawta”) sapa kuti papal unanchamanta ñawpaqta hamuq karqan. Paykunaqa sapa kuti reqsisqa karqanku chay secuenciapi mayqenpichus hamurqanku profética historiaman. Danielpa hinaspa Apocalipsispa librokunaqa manam hayk’aqpas karuñanchu chay histórica secuenciamanta, maypichus paganismoqa papalismomanta ñawpaqta purin; hinaspapas Apocalipsis libro llullaq profetapa kinsa kaq desoladora poderta riqsichiptinpas, chay secuenciaqa sapa kuti waqaychasqa kachkan.
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
Pablopa yachachisqanman hina, profecíapi kikinmanqina kajkuna cruzpa pacha tiempopi espiritualman tikrasqa kasqanta mana yachachisqanmantaqa, Cristo Jerusalén llaqtapa thuñisqa kananmantam willasqanpi, Juanmanta hukllapi qelqasqa evangelio-kunapi rikuchisqanmanta, sasachakuy paqarin. Danielpa libropi “sapa p’unchay” nisqawan t’inkisqa papadopa iskay símbolonkunaqa ch’usaqyachiypa millay ruwaqmi kanku, hinaspa ch’usaqyachiypa huchallikuypas. Chay iskay símbolokunaqa uywapa señalta (chay millay ruwaqta) hinaspa uywapa rikch’ayninta (chay huchallikuyta) sut’inchanku.
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
Hucha llank’ariy papado-ta saqesqanmanhina hereje nisqankunata wañuchinapaq atiyta qusqanqa iglesiapiwan estadopi huñunakuymin, chaypi iglesiaqmi chay t’inkiyta kamachin. Chayrayku, Danielqa iglesiapiwan estadopi huñunakuyta, papal uywaqa rikch’aynin kasqanta, ch’inyaypa hucha llank’ariynin hina rikuchin. Bibliammi yupaychay mana Diospaq kasqanta abominación nispa reqsichin, papal kamachiyoqpa llapa ídoloyasqankunataq ídolo sábado-ninwanmi rikuchisqa kachkan, chaytan Juan uywapa señalnin nispa sutichan, Danieltaq ch’inyachiq abominación nispa sutichan.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Hukninmantamanta huk uchuy waqra lloqsimurqa, chaymi ancha hatunyakurqa urayman, inti lloqsimuqman, hinallataq sumaq allpamanpas. Chayqa hatunyakurqa hanaq pacha ejército-kamapas; ejército-manta wakinta, ch’askakunamantapas wakinta uray allpaman wikch’urqa, hinaspan paykunata sarurqa. Arí, payqa ejército-pa Príncipen-kamapas hatunchakurqa; payraykun sapa punchaw sacrificiota qichusqa karqa, hinaspa santuarionpa maynin urmachisqa karqa. Huk ejército-ta payman qusqaku sapa punchaw sacrificiopa contranpi hucha rayku; chaymi cheqaq kayta allpaman urmachirqa; ruraspanmi allinllata purichirqa, allinmi lloqsirqa. Daniel 8:9–12.
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
Kay versículokunata huk artikulopi aswan detallawan rimanayku, ichaqa chunka hukniyuq versículopi, Cristo contra hatunchakuspa sayariq kallpaqa Roma pagana karqan, paypa paqarisqan p’unchawpi wañuchiyta munasqankumanta, chaymantaq cruzpi tukukuyninpi ruwasqankukama. Chay versículopi nin: “paywan” (Roma pagana), “sapa p’unchaw kaqta qichurqan.” Hebreo simi “qichurqan” nisqaman t’ikrasqaqa “rum” nisqanmi, chayqa “hoqariy hinaspa hatunchay” ninanmi. Roma paganaqa paganismo religionta hoqarinqa hinaspa hatunchanqa, chaytaq historiapi cheqaqtapuni ruwarqanku. Chayraykun “Roma pagana” nisqa sutiyoq kanku.
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
Qatiqnin versículonmi reqsichin papal Romaqa huk “host” (fuerza militar) qospasqa kasqanta, chayqa “sapa p’unchaw”pa (paganismoq) contra kashaqta, utaq chayta atipananpaq kashaqta. Kaypas historiapa cheqan factonmi, imaraykuchus fuerza militarqa papadopaq ruwasqa karqan (payqa hayk’aqpas mana kikimpa soldadoniyuq kashaspapas), atiyninman wiñayta hark’asqa kasqanta atipananpaq. Chay atiymi pagano Roma-manta hamurqan. Chay fuerza militar, maytan payqa llamk’achirqan, “hucha ruray” nisqawanmi payman qorqan, imaraykuchus chay hucha ruraymi reykunapa ejercitonkuna kamachinanpaq saqerqan, chay reykunan payta 538 watapi trono pataman churayarqan; chay hucha rurayqa iglesiawan estadopa huñunakuyninmi karqan. Ñawpaqtaqa pagano Roma-mi versículo oncepi rimarisqa, yachaqta willaspa pagano Romaqa Cristopa contra sayarinqa, hinaspa paganismopa religionninta hatunchanqa.
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
Qatiq versículopaqa iglesiapaq estadopaq huñuykusqanpa huchanta rimarin, chaymi papadota atipanampaq hinaspa karunchanampaq saqesqa hark’ayta pagan Roma paymanta rurarisqanta. Willakuykuna iskaynin versículokunapa churasqanta sayachin. “Sapa p’unchay” ninqa ichapas pagan Romata rikuchin, chay atiyniyoqta Kristu contra sayaqta, utaq paganismopa religionninta, chayta pagan Roma hatunchasqanta. Chaymanta “sapa p’unchay” nisqapa unanchan qatiykun papadowan, imaraykuchus iglesiapaq estadopaq huchallikuyninmi reqsichin, chaymi papadota kallpachin huk ejercitowan qhelli rurasqankunata rurananpaq. Danielpa kimsakaq llamkayninpi “sapa p’unchay” nisqanqa, tapuymi, chaymantataq kutichiyta paqarichin, chaymi Adventismopa chawpi sayaynin aswan hatun.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Chaymantan huk santo rimashaqta uyarirqani; hinaspan huk santo nirqan chay rimashaq cierto santoman: “¿Hayk’aqkamataq kay rikuyqa kanqa sapa punchaw sacrificiomanta, ch’usaqyachiq huch’amanta, hinallataq santuario-tawan ejercito-tawan sarusqa kanankupaq?” Daniel 8:13.
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
Kay versículopi tapukuyqa ruwakun imamantaq hayka unayta rikch’ayninqa kanqa nispa; chaymi kutichiyta mañan unay kayta rikuchiqta, manataq huk p’unchawman otaq huk pacha puntoyman rikuchiqtaqa. Tapukuyqa manam ima fechapi rikch’ayninqa hunt’akunqa nisqamantachu, aswanpas rikch’ayninpa unayninmanta. Kay versículoqa manam “¿Hayk’aqtaq?” nichu; “¿Hayka unaytaq?” nisqanmi. Rikch’ayqa ch’inyaykuchiq atiykunamanta kashan, ñawpa wakcha yupaychaymanta, “sapa p’unchaw” nisqawan sutichasqa, hinallataq papalismomanta, papakunaq huchallikuyninwan sutichasqa; chayqa hunt’akun may pachachus payqa kay pachapi reykunawan waqlliyta ruwan. Chay iskay ch’inyaykuchiq atiqkunaqa, ñawpa wakcha yupaychaymanta qallarispa, chaymanta papalismowan qatiq, templota hinallataq soldado ayllutapas saruchinankupaq karqan “qanchis kutikama” unaypaq.
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
Ancha ancha allinmi reqsisinapaq, Babiliapa pacha qallarisqa chiqap santwariupa sarusqa kasqanta, hinaspa 70 d.C. watapi paganu Roma Jerusalén llaqtata urmachisqankama chaymanta qatipakusqanta, qallariymanta tukukuyninkama paganu atiyniyuqkunam rurarqunku. Chayrayku, chiqap paganisdukuna—achka runakunaq hina—chiqap santwariuta hinaspa chiqap huesteta (Diospa llaqtanta) sarurqanku. Ichaqa espiritual Romaqa espiritual Jerusalenta hinaspa espiritual Israelta sarurqan.
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. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ichaqa wasiman hawapi kaq patioqa, ama tupuychu; imaraykuchus mana judío nacionkunaman qosqa kashan. Paykunaqmi chakiwan sarupaykunkuña llaqta sagradaqtam tawa chunka iskay killa. Iskay testigoykunamanmi atiyta qosaq; paykunataqmi waranqa iskay pachak suqta chunka p’unchay willakuyta rurankuq, llakilla p’achawan p’achallisqa. Apocalipsis 11:2, 3.
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
Juan Bautistaqa huk profeta karqan t’inkisqa chaskiq hina, kay pachapi santuario-manta hanaq pachapi kaqman dispensaqninpa tikrayta reqsichiq, ichaqa llank’asqanpa hunt’asqa kayninta mana yachaspa. Pabloqa huk profeta karqan t’inkisqa chaskiq hina, dispensaqninpa tikrayta reqsichiq, literal Israel-manta (qhapaq runakuna) espiritual Israel-man. Jerusalenqa, iskay chunka iskayniyuq killakunata saruchisqa karqan chayqa, espiritual Jerusalenmi karqan.
“The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.
“Kaypi rimarisqakuna—tawa chunka iskayniyuq killakuna,” hinaspa ‘waranqa iskay pachak soqta chunka p’unchawkuna’—kikinmi kan, iskayninkuqa Cristo-pa iglesian Roma-manta ñak’ariy ñit’isqa kanan pacha-ta rikuchin. Papa-pa hatun kamachikuyninpa 1260 watakunaqa A.D. 538 watapi qallarin, chayrayku 1798 watapi tukukunman karqan. Chay pachapi huk Francia suyu soldadokuna Roma-man haykurirqanku hinaspa papata preso-ruraqanku, payqa qarqusqapi wañurqan. May pisi p’unchawkunamanta qhipaman musuq papa akllasqa kasqanpas, papa-pa jerarquianqa manam hayk’aqpas chay ñawpaqpi charisqan atiynintaqa kutichispa apayta atirqanchu.” The Great Controversy, 266.
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
Pabloqa reqsirqanmi cruzpa historiapi pasaq chay tikraypi, hanaqpi kaq espiritual Jerusalén, “hanaqpi kaq” nisqa, tukusqa Diospa sutinta churaypaq akllasqan llaqtaman, hinallataq literal Jerusalénqa saqesqa Biblia profecíapa Jerusalénnin kayta.
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. Galatians 4:25, 26.
Kay Agarga Arabia llaqtapi Sinaí urqumi; chayqa kunan kaq Jerusalénman tupachisqa, paywan kuska wawankunapiwan watasqa kachkan. Ichaha hanaq kaq Jerusalénqa libremi, paymi ñoqanchis llapanchispa maman. Gálatas 4:25, 26.
This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
Kay cheqaq yachayqa allin sutinpi hamut’ana ancha wakisqanmi, hinaspa literal Jerusalén nisqapa llulla ruranan hina Bibliamanta profeciakunapa unanchaqninman churayqa, Jesuitakuna rurarisqan pantachiy paqpartanmi, Roma llaqtapi papaqa anticristo kasqanmanta cheqaqta urmachinankupaq. Chay llulla yachachiyqa apostata protestantismopi iñiyta paqarichin, chaymi paykuna pantaqta qhawarinku kunan p’unchay judío nación Israelta profeciapa unanchaqnin hina. Literal Jerusalénqa chakatanapa tiempomanta pacha manaña Diospa Jerusalénninchu karqa.
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
Jerusalén llaqtaqa manañam huk sagrado lugarñachu. Diospa ñak’ariyninmi chayman urmaykun, Cristota mana chaskisqanrayku hinaspa chakatapi wañuchisqanrayku. Huk yana qhelqa hucha-manta huchallikuymin chaypi tiyakun, hinaspa manam hayk’aqpas yapamanta sagrado lugar kanqachu hanaq pachapa ch’uyachiq ninakunaq mayllakusqan kama. Kay hucha-ñak’arisqa allpa tukuy hucha qhelqamanta ch’uyanchasqa kaptin, Cristoqa yapamanta Olivos Orqopi sayanqa. Chakinchik chaypi samakusqanpachaqa, iskayman t’aqakunqa, hinaspa hatun pampaman tukukunqa, Diospa llaqtanpaq wakichisqa. Review and Herald, July 30, 1901.
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
Jerusalén literalwan Jerusalén espiritualwan t’aqanakuypa ancha allin kasqanqa rimanqa, Cristoqa kay pachapa tukukuyninmanta willakusqanta yuyarispa. Tawa kaq kutipi Danielqa “sapa p’unchayta” sutichan chunka hukniyuq kaq qillqapi.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Hinanllataq makinkunam sayarinqaku paypa favorninpi, hinaspan kallpayuq santwariyuta qhelllichanqaku, sapa p’unchay sacrificiotaqa qichunqaku, hinaspan churaykunqaku ch’usaqyachiq millay qhellita. Daniel 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
Kay versículomi riqsichin pagano Romaq ruwasqanta, papadota kay pachapa trónonman churaypi watapi 538. “Brazokunaqa” rikuchin pagano Romaq militar kallpanta, papadota sayarichiqta qallariymanta Cloviswan, Francokunapa reynin, watapi 496. Clovismanta qhipaman hukniray europeo reykuna llamk’arqanku papadota churanankupaq, ichaqa kay versículo riqsichin tawa imakunata europeo reykuna (brazokuna) ruwarqanku papadopa rayku, huchalikuqkama iglesiatawan estadotawan hukllachaspa Tiro llaqta qharminwan.
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
Paykunaqa papadota sayarirqakuptinku, Roma llaqtata “qhellichirqaku” icha thuñichirqaku, chay llaqtaqa kallpasapa kaypa unanchaqan karqa, pagan Romaqpas papal Romaqpas. Chay versiculopi qhellichiyqa watakunapi kutimanta kutin rurakurqa, Roma llaqta sapa kuti mana sayk’uspa soldadokunaq maqanakuykunaman urmachisqa kaptin. Chay Europamanta reykuna (makikunaqa) hinallataq “sapa p’unchayta qichurqaku.” Kay versiculopi “qichuy” nisqaman t’ikrasqa hebreo simiqa manam “rum”chu, pusaq kaj capitulopi hina. Kay versiculopiqa “qichuy” nisqaman t’ikrasqa simiqa “sur” nisqam, chayqa anchuchiyta nin. Europamanta reykunaq makinkunaqa 508 watapi papadoq wiñayninman paganokunaq hark’ayninta anchuchirqaku. Hinaqtin 538 watapi, chay makikunaqa papadota kay pachaq tiyananman churarqu. Chay watallapitaq, Orleans Consejo nisqapi, papadoqa Domingo p’unchay kamachiyta sayarichirqan.
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
Domingota yupaychana p’unchay hinaqa, Paqariq Warmi White nisqanman hina “ídolo” sábado nisqañam; hinaspapas ídolo yupaychayqa “millay ruway” sutipa Bibliaq hunt’asqa sutichakuyninmi. Wata 538-piqa, pagano Romaq makinkunaq “ch’usaqyachiq millay ruwayta” churakurqan.
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
“Llapa mayqenkunachus wakch’ariykuqkuna, yupaychaykuqkunapas ídolo Sábado nisqata, chay p’unchayta Dios mana saminchashqanta, supayta hinaspa paypa angelninkunata yanapanku llapa kallpawan, Diospa paykunaman qorqan atiywan, chayta mana allin llamk’ayman q’ewqosqanku. Huk espiritumanta kallpachasqa, mayqan yuyaychakuyta ñawsaqtaqnin, manam rikunkuchu domingo p’unchayta hatarichiyqa llapanpi Iglesia Católicaq kamasqan kasqanta.” Selected Messages, libro 3, 423.
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
Profecía hinallataq historiapas ñañaqa riqsichisqanchik chhaskisqaykuta kikinmanta sayachin versículo kimsa chunka hukniyuqpaq. Maypachachus niychik profecíapuni kay chhaskisqayta sayachin nispa, chayqa ninmi huk profecíakuna kasqanta, chaykunaqa kay kikin hechos nisqakunamanta rimanku, ichaqa kunan p’unchayqa mana chaykunata kay rimanakuyman apamuspa. Danielqa “sapa p’unchay” nisqanta pichqaq kaq, tukukuq kutipi llamk’achin capítulo chunka iskayniyuqpi.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
Hinaspapas sapa p’unchaw sacrificio qichusqa kananmanta, ch’usaqyachiq millay abominación sut’ichisqa churakusqan kamaqa, waranqa iskay pachak qanchis chunka pusaqniyuq p’unchawkuna kanqa. Kusisqa kachun suyaykuspa chayamun waranqa kimsa pachak phisqa chunka phisqayuq p’unchawkama. Daniel 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
Profecíawan historiapas takyachinku, 508 watapi papakuna kamachiypa hatariyninman sayarikuyqa, yuyayman hina, tukukuqman chayarqan, kimsa allpa hark’akunaq qhipa kaqnin (Godos) saphimanta horqosqa kasqanrayku, imaynachus Daniel qanchis kaq kapitulu rikuchin.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Qhawarinikunata qhawarispa, chaykama huk huch’uy qhawara paykunapuramanta lluqsimurqa; chaypa ñawpaqninpi kimsa ñawpaq qhawarakuna sapinmanta hapiqsimusqa karqaku. Hinaspataq, qhawariy, chay qhawarapi runapa ñawinkunaman rikch’akuq ñawikuna karqan, hatun imakunata rimayuq simipas. Daniel 7:8.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
Kimsa waqranak chinkachisqa kasqanku iskay santu tablapi rikuchisqa kanku, chay kimsa allpalliq hark’akunaq kimsayninmanta kimsan kaq Roma llaqtamanta qarqosqa kaptin, wata 508‑pi, papal atiynin hatarimuyninpa contra sayasqa hark’ayqa qechusqa karqan. Chunka hukniyuq versículopi rimarisqa hatarichiyqa, 508 watamanta 538 watakama kimsa chunka watakunata sut’inchan. Chayqa kimsa chunka watakunata reqsichin, maypichus huchayoq runata Diospa templonpi sayachinapaq wakichikuy hunt’asqa karqan.
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
“Qichusqa” nisqa simiqa huknin sutinqa “sur” nisqapas kashan, chayqa qichuy, anchuchiy niyta munan; hinaspa 508 watapi papadoq hatariyninpa contran sayaq atipanakuyqa qichusqa karqan (qichusqa apasqa). Chay p’unchaymanta qallarispa, waranqa iskay pachak isqon chunka watakunaqa 1798 wataman chayan, hinaspa papadoq wañuchiq ch’akininman. Waranqa kinsa pachak kimsa chunka phisqa p’unchaykunaqa ñawpaq llakikuy-man chayachin, hinaspa suyay pacha qallariyninman, 1843 wata tukukuypi anchata qayllanpi. Chay versoqa bendiciónta prometin chay 1843 wataman “hamuq”kunapaq. “Hamuq” nisqa simiqa tupay niyta munan. 1844 watapa ñawpaq p’unchayninmi ñawpaq llakikuyta señalakun, ichaqa 1843 watapa qhipa p’unchayninqa 1844 watapa ñawpaq ratullanta tupaykun. Huk watapa qhipa p’unchayninqa qatiq watapa ñawpaq p’unchayninta tupaykun. Chay p’unchaywan tinkisqa bendiciónqa historiapas, profeciapas sayachin.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
Qatiq qillqapiqa qhipapiqa “sapa p’unchaw” nisqap ancha chaninniyuq, sapakamasqa chiqaq yachachiy kasqanta qhawarisunchik.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“1840–1844 watakunapi qusqa llapa willakuynikuna kunanqa kallpachasqa ruwasqa kanan, achka runakuna orientacionninkuta chinkachisqankurayku. Chay willakuynikunaqa llapa iglesiakunaman chayanan.”
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
«Cristoqa nirqan: “Kusisqas kachun ñawiykikuna, rikunkurayku; hinallataq rinriykikuna, uyarinkurayku. Cheqaqtapunin niykichis: achka profetakuna, chanin runakunapas, qankuna rikushankichis chaykunata rikuyta munarqanku, ichaqa manam rikurqankuchu; qankuna uyarishankichis chaykunata uyarinaytapas munarqanku, ichaqa manam uyarisqankuchu” [Mateo 13:16, 17]. Kusisqas kachun chay ñawikuna, 1843 watapi hinaspa 1844 watapipas rikusqa kaqkunata rikusqankurayku.»
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Willakuyqa qusqam karqan. Chaymantaqa mana unaychaychu kananmi chay willakuyta hukmanta rimarispa kutichinapaq, imaraykuchus pacha tiempokunapa señalkuna hunt’akuchkan; tukukuq llamk’ayqa ruwasqa kananmi. Hatun llamk’ayqa aslla pachapi ruwasqa kanqa. Diospa churayninmanta huk willakuyqa utqayllam qusqa kanqa, chaymi hatun qapariman wiñanqa. Chaypim Danielqa paypa rak’inpi sayanqa, testimoniunta qunanpaq.” Manuscript Releases, volume 21, 437.