Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.
Pablopa mana pagano Romata rejsisqa atiyninmi papadopa atiyninman wichariyninta hark’arqa watapi 538, chaymi William Miller reqsisqan testigokarqan, chaywanmi Danielpa libropi “sapa p’unchay” nisqata paganismota rikuchiq kasqanta sayachirqan. William Millerpa yuyaychasqanqa iskay chinkachiq atiykunamanta sayarqan: ñawpaqta paganismo, hinaspataq papalismo. Chay yuyaychasqanta kallpachaq aswan hatun tarisqanqa Pablopa 2 Tesalonicenses, capítulo 2, nisqapi testimionin karqan, maypichus Pablo sut’inchan papadopa contran hark’akuyqa pagano Romapa ruwasqan kasqanta, chay hark’akuyqa qichusqa kananpaq, “huch’ayoq runa” Diospa templonpi churakuspa, pay kikin Dios kasqanta rikuchinampaq.
In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?
Daniel qillqapiqa, “sapa p’unchaypaq” nisqa unanchasqa, paganismota rikuchispa, sapa kuti papadopa unanchasqanwan qatipasqa kachkan, chayqa “ch’inyaypa hucha ruraynin” hina icha “ch’inyaypa millay abominación” hina rikuchisqa kaptinpas. Icha Cristoqa, 66 watamanta 70 d.C. watakama kimsa watayoq kuskanmanta huk chawpi watapi Jerusalén llaqta muyurisqa ch’inichisqa kaqmantaraq cristianokunaman qhawarispa willakusqanpi, “Daniel profeta rimarisqan ch’inyaypa millay abominación” nisqatan Jerusalénpi kaq cristianokunapaq chaylla usqhaylla ayqekunanpaq señalta hina rimarqan. Historiaqa reqsichin chay señal mana papal Romapa unanchasqan kasqanta, aswanpas pagan Romapa unanchasqan kasqanta. Chay señalqa cheqaq sonqoyoqkunapa reqsinanpaq karqan, muyurisqa ch’inichisqa kaymanta qespinanpaq. “Daniel profeta rimarisqan ch’inyaypa millay abominación” nisqa, pagan Romapa unanchasqanchu, icha papal Romapa unanchasqanchu?
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.
Chaymiqa, desolaciónpa millay cheqnisqa ruwayninta rikunkichik chay profeta Daniel nisqan rimarisqan hina, santo cheqpi sayasqanta, (piña ñawirispaqa, entiendanqa:) hinaqa, Judeapi kaqkuna urqukunaman ayqekuchun: wasi patapi kaq runaqa ama uraykamuchunchu wasinmanta imatapas orqonampaq: nitaq chakrapi kaq runaqa ama kutirimuchunchu p’achankunata apanampaq. ¡Ay, chay p’unchaykunapi wiksayuq warmikuna, ñuñuchiq warmikunapas! Ichaqa mañakuychik ayqekusqaykichik ama chiri pacha hina kachunchu, nitaq samana p’unchaypichu: chaypacham hatun ñak’ariy kanqa, kay pachaq qallariyninmanta kunankama mana hayk’aqpas kasqan hina, nitaq hayk’aqpas kanqachu. Chay p’unchaykuna mana pisiyachisqa kaptinqa, manam ima aycha-yuqpas qespichisqa kanmanchu; ichaqa akllasqakunapa raykunmi chay p’unchaykuna pisiyachisqa kanqa. Mateo 24:15–22.
Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?
Pani Whiteqa rimarin Jerusalén llaqtapa thuñiyninpa willakuyninpi imayna kay waqaychanakuy 66manta 70 d.C. watakunakamapi hunt’akusqanmanta, hinaspan sut’inchan Romanokuna ejercitopa unanchan, icha estandarten, Jerusalénpiraq kaq cristianokunapa ayqekunankupaq señal kasqanta. Chay hinaqa, ¿“Daniel profeta rimarisqan ch’inyaypa millay qhelqayqa” Roma pagana karqachu, icha Roma papalchu karqa, imanas Millerqa chayman hina marconta sayachisqanman hina?
William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.
William Millerqa pusarisqa karqan Romapa iskay rikch’ariyninkunata entiendenanpaq (pagano nisqa ñawpaqta, chaymanta papal nisqa); ichaqa kawsasqan pacha historiaraykuqa, iskaynin suyukunata huk suyllata hina rimanampaqmi kallpachasqa karqan. Chayqa, cheqaqtapuni, huk suyullam kanku; ichaqa iskay qatiq suykunatapas unanchanku. 1798 watapa profétiko historianninta rayku kallpachasqa kaspa, Millerqa Romamanta huk suyllata hina, aswanqa huk suyu hina rimaytaqa manchakuchkanchu, ruwanan karqan. 1798 watapiqa, Millerqa iñirqan Cristopa iskay kutimunanta qhipaman hina ishkay chunka phisqa watakunallapi kasqanta. Allintapuni yacharqan papal Roma 1798 watapi wañuchiq ch’akiywan chaskisqa kasqanta. Millerpaqqa, papal Romapa qhipanta qatiq huknin kay pachapi suykuna mana karqanchu, imaraykuchus Cristoqa kutimunankamaña karqan.
In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.
Maypi pacha willakuypi Miller karqan chaypi, payqa entiendirqan Danielpa iskay kaq capítulonpi estatua nisqaqa tawa kay pachapi qhapaq suyukunata represientasqanta, imaraykuchus chayta Danielmi testificárqan.
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.
Chayta tawa kaq qhapaq suyuqa fierro hina kallpasapa kanqa; imaraykuchus fierroqa llapan imakunata pakispa atipan, urmachin ima; chay hina, tukuy chaykunata pakiq fierro hina, payqa pakinqa, ñut’uspa saruchinqa. Chaymanta, chakikunatawan sillu-ninkunata rikirqanki, wakin manka ruraq llink’i allpamanta, wakintaq fierromanta, chay qhapaq suyuqa rakisqa kanqa; ichaqa ukhunpi fierropa kallpanmanta kanqa, imaraykuchus fierrota mit’u llink’i allpawan chaqrusqata rikirqanki. Daniel 2:40, 41.
Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.
Millerqa yacharqanmi chusku reinosllam kasqanta, chay chuskaq, qhipa kaq reinoqa Roma kasqanta; chaytataq historiamanta yacharqan pagano Roma ñawpaqta kasqanta, hinaspataq papal Roma qatiqninpi kasqanta. Chay chuskaq reinoqa Millerpaq, Danielpa siminwan kuska hina, “rakisqa” karqan; ichaqa Millerpaqqa chay rakiyqa Roma reinopa literal nisqa hinaspa espiritual nisqa imayninkunapura hukchasqa kasqallantam sut’incharqan. Payqa allintam karqan, ichaqa yachayninqa pisi tukusqa karqan.
Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.
Millerqa mana qhawarqachu pagano Romawan papal Romawan rakiyqa chay rakiy patapi sayasqa kasqanta, mayqentachus Pablota hatarichirqan reqsichinampaq. Pabloqa (Juan Bautistawan kuska), reqsichirqan cruzpa pacha tiempope sut’i kayqa espíritu kayman tikranan kasqanta. Chay yachay mana kasqanrayku Millerqa hapiykusqa karqan Romaqa esensialmente hukllam reino kasqanta, ichaqa iskay faseyuqta. Chaymi, ari, allinmi karqan (ichaqa pisi qhawariyllawan). Mana qhawarirqachu espíritu Romaqa sut’i Babiloniawan rikuchisqa kasqanta, imaraykuchus espíritu Romaqa (papadoqa) espíritu Babiloniapas kachkan.
Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.
Lliteral Babilonia, hina Daniel iskaypi tawa qhapaq suyukunamanta ñawpaq kaq hina, tawa kaq qhapaq suyuqta rikch’achinman karqan, imaraykuchus ñawpaq kaqqa sapa kuti qhipa kaqta rikch’achin. Mana cristiano Romaqa Babiloniawanmi rikch’achisqa karqan; ichaqa mana cristiano Roma hinallataq Babiloniapas espiritual Romata (papadota) rikch’achirqanku. Chayrayku papadoqa pichqa kaq qhapaq suyum karqan, hinaspa Babiloniawanmi sut’inchasqa karqan. Kayqa huk hatun aswan qallariy kaq yuyaymi Sister Whitepa tinkuchinanpaq, setenta watakuna literal Israelpa Babiloniapi prisionpi kasqanta, espiritual Israelpa espiritual Babiloniapi waranqa iskay pachak soqta chunka watakuna prisionpi kasqanwan.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Diospa iglesian kay pachapiqa, kay unay tiempo mana sayk’uk qatiykachaypi, cheqaqtapuni prisionpi karqan, imaynachus Israelpa wawankuna Babiloniapi apasqa kasharqanku exilio tiempopi hina.” Profetas y Reyes, 714.
Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.
Chhaynaqa, Millerqa mana sasachakunchu hukmanta hukman tikrachiyta profecía hunt’akuykunata, aswan sut’inchaspa mana iñiq Roma pagana-ta reqsichiqkunata, Roma papalwan. Qhipaman purispayku kaymanta rikuchisun ejemplokunata; ichaqa, Millerqa Roma pagana-tawan Roma papal-ta huk qhapaq suyu hina qhawarisqanta entiendespa, atinman yachayta imarayku Millerqa mana ima sasachakuytapas hap’irqanchu Jesús nisqanmanta “ch’usaqyachiypa millay qhellyaynin, profeta Danielpa nisqan,” nisqaqa Roma paganapa hunt’akuynin hina kasqanta riqsispa, chaywan kuska entiendespalla “ch’usaqyachiypa millay qhellyaynin” nisqa rimayta, Danielpa qhelqasqanpi, Roma papalpa unanchan hina. Millerqa mana atirqanchu qhawayta kimsa ch’usaqyachiq atiyniyuqkunata; chayrayku paypa profecía ukhupi rurasqan marcoqa pisi kasqa, ichaqa cheqanmi karqa.
But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.
Ichaqa, ¿imaynataq yachaykusun 66 d.C. watapi historiapi hunt’akusqanman hina mana tupanakusqanta, maypachachus paganu Roma llaqtapa estandartekuna templopa ch’uya pampa ukhuman churakuspa Cristo willakusqanman hina hunt’akusqa karqan? ¿“Daniel profeta nisqan rimarisqan ch’usaqyachiypaq millay abominación” nisqaqa paganu Romapa utaq papal Romapa unanchaqninchu? Chay sasachakuyman kutichiyqa allinpas sasaqa manam, iskay ch’usaqyachiq atiykunatachu reqsichkanki, aswan kimsa ch’usaqyachiq atiykunata reqsichkaspaqa. Qallariyninchikqa kananmi Hermana Whitepa rimariyninwan, Cristopa Jerusalén llaqtapa thuñisqanmanta willakusqan imayna hunt’akusqanpaq yuyaychasqanwan.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
Cristota judíokuna chakatasqankupi Jerusalén llaqtapa tukukuyninmi kasqa. Calvario patapi jich’asqa yawarmi kay pachapaqpas hamuq pachapaqpas paykunata chinkayman uraykachiq llasaq kasqa. Chay hinallataq kanqa chay hatun tukuypaq p’unchaypi, Diospa gracianta mana chaskiqkunaman taripay urmamunan p’unchaypi. Cristoqa, paykunapaq urmanankurumi, chayqa rikurinqa paykunaman huk qochata hina muchuchiq orqo hina. Uyanmanta lloqsiq k’anchaynin, mayqinchus chanin runakunapaq kawsay, mana allinkunapaqqa mikhuy tukuq ninam kanqa. Munakuyta mana chaskisqankurayku, graciata pisipaqchasqankurayku, huchasapam runaqa tukusqa kanqa.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Achka rikch’a willaywan, hinaspa kutikachisqa amonestaciónkunawanpas, Jesúsqa rikuchirqan imayna kayman chayananta judíokunapaq Diospa Churinta mana chaskisqankurayku. Kay simikunapiqa payqa rimasharqan llapa pacha tukuy watakunapi payta mana chaskiqkunaman, Qespichiqninkuta hina. Sapa amonestaciónqa paykunapaqmi. Qhellichasqa templopis, mana kasukuq churipis, llulla yapu arriendayuqkunapis, contemptowan ruwaq wasi hatarichiqkunapis, sapa huchasapapa kawsayninpi kikin rikch’ayninta tarinku. Mana arrepentekuspaqa, paykunamanta ñawpaqta rikuchisqa muchuyninqa paypa kanqa.” The Desire of Ages, 600.
When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.
Pabloqa literalmanta kaqmanta espiritualmente kaqman tikrayta reqsichispa, chayqa cruzpa pacha-tiempollapin rurasqa kasqanta reqsichin, hinallataq yuyarina kanman Jerusalén llaqtapa thuñichisqanqa cruzwan cheqaqta tinkisqa kasqanmanta. Literal Jerusalénpa thuñichisqan, ñawpaqta literal Babiloniawan hunt’asqa karqan, qhepa kutipiqa literal Romaqwan hunt’asqa karqan, Jesucristoqa sapa kuti qallariyta tukukuyninwan reqsichisqanrayku. Santuarioyta hinallataq ejercitota saruchiy, Babiloniapa pagano atiyninwan qallarisqan, Romaq pagano atiyninwan tukukorqan.
The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.
Roma papalmiqa, espiritual Jerusalén espiritualmente saruchisqanta hunt’arqan; hinaspa iskaynin chay saruchiy pacha-kuna (literalpas espiritualpas) rikuchin Diospa llaqtanta kinsa kaq ch’usaqchay atiyniyoqpa saruchisqanta, mayqinchus Romamanta rimaypi sutichasqa kachkan Roma moderna nisqawan.
There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.
Kinsa chʼusaqyachiq atiykuna kan, sapa hukninmi Diospa llaqtanta qatiykacharqan. Paganismopa dragonnin, chaymanta qochamanta bestia catolicismopa, chaypa qhepanta Estados Unidospa allpamanta bestia (llulla profeta). Paganismoqa imaymana pagano atiykunawanmi rikuchisqa karqan, chaykunataq chiqap Israeltam saruraykuchirqan. Hinallataq papalismoqa espiritual Israeltam saruraykuchirqan waranqa iskay pachak soqtachunka watakunata, 538manta 1798kama. Dragonpa, bestiapa, llulla profetapa kimsantin huñunakuyqa kunan pacha Romam, chaymi Diospa llaqtantaqa “hora” nisqa domingo ley sasachakuy pachapipas saruraykuchin. Dragonpa, bestiapa, llulla profetapa kinsa chʼusaqyachiq atiykunaqa hinallataq pagano Roma, papal Roma, kunan pacha Roma nisqakunawanmi rikuchisqa kanku.
In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.
Apocalipsis chunka qanchispi nisqaman hina, paganismuqa ñawpaq tawa reykunam; pichqaq reyqa papadom, soqtaq, qanchisñiqin, pusqaq ñiqin reykunataq kunan pacha Romaq kimsa-hukchasqa huñuyninmi.
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.
Kanchis reykuna kanku: pisqan urmamunñam, hukñataq kachkan, hukñataq manaraq hamunrachu; chay hamuspanqa aslla p’unchawkama qhiparinanmi tiyan. Hinaqtin chay bestiapas, ñawpaq kaq, kunan mana kaq, paymi pusaq kaq; chayqa qanchis kaqmantaqmi, hinaspan chinkayman rin. Apocalipsis 17:10, 11.
In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).
Danielpa iskay kaq capitulonman hinaqa, paganismoqa kay tukuy tawa qhapaq suyukunam, cheqaq Babiloniamanta cheqaq Romakama. Espiritual Babiloniaqa papadom kachkan (quri uman), chaymanta kimsa-mantan hukllayasqa dragón, bestia, hinaspa llulla profeta (kunan pacha Roma), rikuchisqa kachkan espiritual Medo-Persia, espiritual Grecia, hinaspa espiritual Romaq kimsa-mantan hukllayasqanwan (maypa wañuy hina ch’akisqan hampisqa kachkan).
When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.
Jesús “Daniel profeta nisqan rimarisqan chinkachiq millay abominaciónmanta” nispan rimarirqan chayqa, cristianokuna Roma kimsa kaqninpi sapa hukpi reqsinankupaq huk sut’i “señal” kasqanta reqsichirqan. Roma pagana, Roma papal, hinaspa Roma moderna llapallankum Diospa llaqtantinta qatiykachanku. Chay qatiykachayqa proféticamente rikuchisqa kan santuarioyta hinaspa ejército-ta saruchispa uraykachisqankuwan. Jesúsqa chay qatiykachay qayllayamusqanmanta sapa huknin kimsa pacha qatiykachaykunapaq huk amonestaciónta qorqan. Roma kamachikuyninpa “señal” santuario ukhupi churakusqan p’unchawpiqa, Jerusalénmanta ayqekuy pacha chayamurqanña. Jesúsqa Danielpa “chinkachiq millay abominación” nisqan rimayninta manan kay pachapi huk atiywan kamachiq munaypaq símbolota hina apaykachkarqanchu, aswanqa cristianokuna reqsinankupaq señalpa símbolonta hina.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.
Jesús nisqaqa uyariq disipulonkuman willarqan chay juiciokunata apostata Israelpa hawanman urmamunanpaq, aswanraqmi kutichiy castigo hamunanta paykunaman Mesias-ta mana chaskisqankumanta hinaspa chakatasqa wañuchiyninmanta. Mana pantay atina señalkuna ñawpaqta hamunqaku chay manchay tukukuqman chayananpaq. Chay manchasqa horaqa usqhayllata, qonqayllamantataq hamunqa. Hinaspa Salvadorqa qatiqnin-kunata waqyarqan: “Chayrayku qankuna rikunkiq chay cheqnisqa thunichiq millay ruwayta, Daniel profeta nisqanman hina, santo lugarninpi sayasqata, (leeqqa entiendenanpaq:) chaymanta Judeapi kaqkuna orqokunaman ayqekuchunku.” Mateo 24:15, 16; Lucas 21:20, 21. Romanokunapa ídolo yupaychana estandartenkuna santo allpapi sayachisqa kaptin, llaqta perqakuna hawapi ashkha t’aqlla tupu mast’arisqa cheqpi, chaypira Cristopa qatiqnin-kuna ayqekuspa salvasqankuta mask’anankupaq karqan. Amachasqa señal rikurisqa kaptinqa, qispiyta munakunaqa ama ima qhipayta ruraychu. Judea suyuntinpi, Jerusalén llaqtapipas, ayqekuypaq señalqa chaylla kasukusqa kanan karqan. Pipas wasi pata hawanpi tarikusqa kaqqa ama uraykuchunchu wasinman, ni aswan chanin kaq qapariyninkunata qespichinallanpaqpas. Chakrakunapi icha uva chakrakunapi llamk’aqkunaqa ama p’achankuta kutirispalla apamunankupaq tiempo hap’ichunchu, inti ruphaypi llamk’asqankukama churakusqankuta. Ama huk ratullapas iskayrayachunchu, mana chay llapa thunichiypi hap’isqa kananpaq.” The Great Controversy, 25.
In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.
Kay pasajepejta, Hermana Whiteqa “chisunyachiq millay abominación”-ta reqsichin “mana pantay atina señal” hina, chayqa “romano-kunap ídolo estandarte-nkuna”-wan rikuchisqa karqan, paykunaq “santuarioq santo allpampi” sayachisqan. Jesúsqa mana “chisunyachiq millay abominación”-ta llamk’achkarqanchu pagano Roma nitaq papal Roma atiyninta rikuchinampaq, aswanqa “señal” hina. Chay “señal” temploq santo allpampi churakusqankamaqa, cristiano-kunaqa Jerusalénmanta ayqekunankupaq karqan “ama llapa destrucción generalpi chinkachisqa kanankupaq.” Hermana Whiteqa chaylla pasajepi qhepaman astawan sut’inchan, Cristoq profecían, destrucción-ta reqsichiq, hukmanta aswan junt’akuyniyoq kasqanta.
“The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.
“Salvadorpa Jerusalén llaqtaman juicio-kuna watukusqa hamuyninmanta willakusqanqa huk kutitaq hunt’akuyta kanqa; chay manchay ñak’ariy chinkachisqa kasqanqa chaymanta huk pisi llantuyninlla karqan. Ajllasqa llaqtapa tukukuyninpi rikuyta atisun Diospa khuyapayakuyninta qhispichispa saqisqa, hinaspa Kamachikuyninta sarusqa huk pacha enteroq condenasqanta. Tutayasqa kanku kay allpa unay wata-kuna huchallikusqanpi runakuna ñak’ariyninkunamanta qillqasqa yuyariykuna. Sonqon nanaywan qhatiykun, yuyaypas qhawaspa pisi kallpayoq tukukapun. Hanaq pachapa kamachikuyninta mana chaskisqanmanta llakiykunaqa manchaymi karqanku. Ichaqa jamuq pacha rikuchisqan-kunapi aswan tutayasqa huk rikch’ayninmi qawarichisqa kachkan. Ñawpaq pacha qillqasqa yuyariykuna,—unay seq’e t’aqanakuykuna, maqanakuykuna, tikrakuykuna, ‘maqana runapa maqanankama … chaqwa t’uqyaywan, yawarpi pillusqa p’achakunawan’ (Isaías 9:5),—imataq chaykuna kanman, chay p’unchaypa manchakuyninkunawan tupachisqa, maypachachus Diospa hark’aq Espiritun llapan hinantinpi saqisqa kanqa mana allinkunamanta, manaña hark’ananpaq runapa munay-sinqa lluphiyta hinaspa Satanaspa phiñakuynin phutiyta! Chay hinapi pachaqa rikunqa, mana hayk’aqpas ñawpaq hina, Satanaspa kamachikuyninpa rurayninkunata.”
“But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
“Ichaqa p’unchaypiqa, Jerusalén llaqtapa chinkachisqa kasqan p’unchaykunapi hina, Diospa llaqtanqa qespichisqa kanqa, kawsaypi qelqasqa tarikusqa sapa runapas. Isaías 4:3. Cristoqa willarqan iskay kutita hamunanta, cheqap sunquyuqnin kunata Payman huñunampaq: ‘Chaymantataq kay pachapi llapa ayllukuna waqanqaku, runapa Churin hanaq pacha phuyu-kunapi atiyniyuq hatun k’anchayninwan hamusqanta rikunqaku. Hinaspataq angelninkunata kachanqa trompetapa hatun waqayninwan, hinaspa Paypa akllasqankunata tawa wayra-manta huñunqaku, hanaq pachapa huk kuchunmanta huk kuchunkama.’ Mateo 24:30, 31. Chaymantataq evangelio nisqata mana kasukuqkunaqa siminpa samayninwan tukuchisqa kanqaku, hinaspa hamuyninpa llipipiq k’anchayninwan chinkachisqa kanqaku. 2 Tesalonicenses 2:8. Ñawpaq Israel hina, mana allinkunaqa kikinkuta chinkachikunku; huchankurayku urmaykunku. Huchallikuywan hunt’asqa kawsayrayku, kikinkuta chayhina Diosmanta karunchakuchkanku, paykunaq kayninkupas mana allinwan chayhina p’unchaychasqa kapusqa, chaymi hatun k’anchaynin rikurimuyninqa paykunapaq rupha nina tukupun.”
“Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
“Runakuna ama allinta yachachisqan yachachiyta qhispichunku Cristopa siminkunapi apachisqanmanta. Imaynatachus payqa discipulonkuna Jerusalén llaqtapa tukukuyninmanta willarirqan, qayllamuchkaq chinkayninpa señalta qospa, paykuna qhespiyta atinqankupaq; chhaynallataqmi payqa kay pachapi runakunaq allin tukukuynin p’unchaymanta willarqan, hinaspataq qayllamushasqanmanta señalkunata qorqan, llapa munaqkuna hamuq phiñakuymanta ayqekunankupaq. Jesusmi nin: ‘Intipi, killapi, qoyllorkunapipas señalkuna kanqa; kay pachapitaq nacionkunapa llaquyninku kanqa.’ Lucas 21:25; Mateo 24:29; Marcos 13:24–26; Apocalipsis 6:12–17. Paypa hamuyninpa ñawpaq willakuq señalkunata qhawaqkunaqa ‘yachananku kachun qayllapiña kasqanta, punkukunapa punkunkunapiña kasqanta.’ Mateo 24:33. ‘Rikch’arisqa qhipariychik,’ nisqami paypa yuyaychanan siminkuna. Marcos 13:35. Pipas willakuyta kasukuqkunaqa mana tutayaypi saqesqachu kanqaku, chay p’unchay mana mana yuyasqankumanta hap’inanpaq. Ichaqa mana qhawanayta munaqkunapaqqa, ‘Señorpa p’unchayninqa tutapi suwa hina hamunqa.’ 1 Tesalonicenses 5:2–5.” The Great Controversy, 36, 37.
When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.
Kay simi hermana White qillqarqan chay rimaykunata, Jerusalén llaqtapa thuñisqanqa manaraqmi junt’akunankupaq hamuq karqa. Kay pacha tukukuyninpi kunan pacha Romapa (amaru, uywa, llulla profeta) contranpi ruwasqa kutichiy taripayqa, ajina espiritual Babiloniapa qhipa urmayninta rikuchin; ichaqa espiritual Babiloniaqa (papadoqa) huk kutitaña 1798 watapi urmarqanña. Jerusalén llaqtapa thuñisqanqa Diospa kutichiy taripayninmi huk apostata iglesiapa patanpi.
The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.
Jerusalén llaqtapa thuñichisqa kay kimsa wata kuskan watapi, 66 d.C. manta 70 d.C. kama, rikuchin Diospa kutichiq taripayninpa tukuyninta kay pachapa tukukuyninpi, chaytaq hamuchisqa kachkan kunan Roma pataman (amaru, uywa, llulla profeta). Jerusalén llaqtapa muyurichiyninwan thuñichisqantaq, 66 d.C. manta 70 d.C. kama paganismo rurasqan, cheqaqtapuni suyarqa kimsa wata kuskan.
The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.
Roma papal nisqanpa hunt’asqan Jerusalén espiritwalpa muyurisqa kasqanpas, chinkachisqa kasqanpas, kimsa wata kuska profetiku watakuna qhipakama qiparisqa karqan, 538 watamanta 1798 watakama. Chay iskay rikch’achiykunaqa rikuchinku Jerusalénpa muyurisqanta, chinkachisqanta ima, Domingo kamachiypa krisisninpa “hora”npi, kay pacha Roma musuqmanta apamusqa kasqanrayku. Jerusalénpa kimsa chinkachiykunamanta qhipa kaqmi kutichisqa kachkan, Daniel qillqapi rikuchisqa hina.
The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.
Danielpa qillqasqan libru qallarin Babilonia Jerusalénta atipaykuspa chinkachisqanwan, tukukunataq Babiloniapa chinkayninwan, Jerusalénpa atipayninwan. Kimsa maqanakuypi sapaqninpiqa, cristianokunaman huk señal qusqam karqa, chaywan hamuq maqanakuymanta ayqekunankupaq yachachisqa. Wata 66 d.C. piqa, pagano Romapa soldadonkunan estandartenkuta (maqanakuy banderankuta) santuarioq sagrado allpampi sayachirqanku chaypim karqa. Wata 538 pichá, “huchaq runa” rikuchisqa karqa, Diospa templonpi tiyaykuspa (cristiano iglesiapi), pay kikinta Dios kasqanta rikuchispa, chay watapi Concilio de Orleans nisqapi domingo p’unchaw kamachiyta pasarachisqanrayku. Domingo p’unchaw hunt’achiyqa papadopaqmi sut’inchasqa kachkan cristiano mundupi atiyninkupa prueban hina; imaraykuchus paykuna ninankupim allin, Diospa Siminpi mana ima yanapaynin kanchu domingo yupaychaypaq, hinallataq paykuna domingo p’unchawta cristianismopi yupaychay p’unchaw hina instituyasqankuqmi prueba kachkan pagano tradicionninkuq, costumbrenkuq atiynin Biblia patamanta aswan hanaqpi kasqanmanta.
In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.
Waranqa pichqa pachak kinsa chunka pusaq watapi, cristianokunaqa Romamanta iglesiamanta rakikunayku karqan, mana sapallanraykuchu cheqaq cristiano iglesia mana kasqanrayku, aswanpas papal kamachiypa señalnin Diospa iglesianpa sagrado pampakunapi churakusqanrayku. Hermana Whiteqa reqsichin chay historiapa rakikuynin ruwayninta, mayqenmi qallarin Diospa iglesian chunka iskay pachak soqta chunka watakunapi ch’in pampa-man ayqekusqan pacha.
“But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.
“Ichaqa mana mayqin tinkuychu kan punchawpa Principewan tutayapa principewan; nitaq paykunapa qatiqninkunapurapas tinkuy kananmanchu. Cristianokuna munaspa huñunakusqanku hina, pisi-pisi paganismomanta tikrasqa runakunawan, paykuna yaykurqanku huk ñanman, chay ñantaq aswan karu-karuta pusarqan cheqaq-kaymanta. Satanás kusikurqan, Cristopa qatiqninkunamanta ancha achka runakunata pantachiyta atisqanrayku. Chaymantataq payqa aswan hunt’asqata kallpanta churapurqan paykunaman, hinaspa paykunata sonqochirqan Diosman cheqaqta qhipaqkuna qatikachananpaq. Mana pipas allinta yacharqanchu imayna cheqaq cristiano iñiyta sayachiyta, chay iñiypa ñawpaq amachaqninkuna kasqankumanta; chay sapaqmanta cristianokunataq, kuska huñunakuspa chay pisi-pisi pagano masinkunawan, maqanakuyta apachirqanku Cristopa yachachikuyninkunapa aswan hatun, aswan esencial nisqa rakhuyninkunapa contranman.
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“Hatun llakiywan waqlliywanmi allin iñiypi sayaqkunaqa mana llullachiykunaman, millay saqrasapa ruwaykunamanpas atipanakuspa sinchita sayarinankupaq karqa; chaykunaqa sacerdotal p’achawan pakasqa karqanku, hinaspataq iglesiaman yaykuchisqa. Bibliataqa manam iñiypa kamachiq tupuychasqan hina chaskirqankuchu. Religiosapa qispikayninmanta yachachiyqa herejía nisqa sutichasqa karqa, hinaspataq chayta hap’iqkunataqa cheqnikuspa qatiykacharqanku.”
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
“Unay tiempo hatun, sinchi maqanakuy qhipaman, iñiq aslla runakuna yuyaychakurqanku apostata iglesiwan tukuy huñunakuyta chinkachiyta, paya manaraq llulla yachachiykunamanta hinaspa idolatríamanta kacharikuyta munaptinqa. Qhawarqanku rakinakuyqa mana iskayrayay atisqa, lliwllata necesitakuy kasqanta, Diospa siminta kasukuyta munaspaqa. Mana atirqankuchu saqeyta pantaykunata, kikinkupa almanchikkunapa wañuypaq kasqanta, nitaq churayta huk ejemplota, chaymi wawakunapa hinaspa wawakunapa wawakunapa iñiyninta peligroman churayman karqan. Hawkalla kayta hinaspa hukllachasqa kayta waqaychanankupaqqa, Diosta cheqap kasqawan tupaqtaqa ima concesiontapas ruwanankupaq wakichisqa karqanku; ichaqa yacharqanku, principio-ta sacrificaspa rantisqa hawkallakuyqa ancha chaninnaq kasqanta. Sichus hukllachasqa kayqa aypasqa kanman chaylla, cheqaq kayta hinaspa allin kayta compromisowan chinkachispaqa, chayqa kachun rakinakuy, hinaspa maqanakuypas.” The Great Controversy, 45.
We will continue these thoughts in the next article.
Kay yuyaykunata qatiqnin qillqapi qatiqkusun.
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
“Wiñay kawsay ñawpaqninchikpi mast’arikun. Cortinaqa kicharisqa kananpaqña kashan. Ñuqanchik, kay hatun manchayniyuq, allin yuyaywan apaykusqa kamachiypi tiyaykuqkuna, ima ruwashanchik, imatataq yuyashanchik, chay hina qhasi kawsayta munasqanchikman hap’ipakuspa, muyuriqninchikpi almaskuna chinkachkaptin? Sonqonchikkunaqa llapanmanta rumiyakusqachu? Manachu musyayta utaq entiendetayta atinchik, hukkunapa qespichisqa kananpaq huk llamk’ayniyoq kasqanchikta? Wawqe-panaykuna, qankunaqa chay clase runakunamankuchu, ñawiyuq kashaspapas mana rikkuq, rinriyuq kashaspapas mana uyariq? Yanqachu Diosqa qankunaman munayninpa yachayninta qorqasunkichik? Yanqachu payqa willaymanta willaykama qankunaman kachamurqasunkichik? Iñinkichikchu wiñay cheqaq kaypa rimayninkunapi, kay pachaman ima hamunanta nisqankunapi; iñinkichikchu Diospa taripayninkuna runakunapa hawanpi warqurayashasqanta, chaywanpas qankunaqa aswan qhasi tiyayllapichu kayta atinkichik, qella, mana allinta qhawariq, kusikuykunata munaspa?”
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.
“Kunanqa mana pachaschu Diospa llaqtanpaq munakuyninkuta kay pachapi takyaykuchkanankupaq, nitaq qhapaqninkuta kay pachapi waqaychanankupaqpas. Mana karuchu chayamunan pacha, ñawpaq discípulokuna hina, ch’inniq, ch’usaq sapallan pampakunapi pakakunata maskhananchikpaq kallpachakusqa kanaspa. Imaynachus Jerusalén llaqtata romano soldadokuna muyurqan, chayqa Judea cristianokunapa ayqekunankupaq señal karqan; chay hinallataq naciónninchikpa atiyta hap’iyñin, decreto nisqapi papal sábado hunt’achinanta kamachispa, noqanchikpaq huk willakuy kanqa. Chaypachañataq hatun llaqtakunamanta lluqsiy pacha kanqa, huch’uy llaqtakunamantapas lluqsiyta wakichikuspa, urqukunapa chawpinpi karu, pakasqa wasikunaman ripunaykipaq. Kunanñataq, kaypi chanin wasi maskhananchikpa rantinpi, huk allin suyuman, hanaq pacha suyuman, ripunaykichikpaq wakichikunaykichik karqan. Qollqenchikkunata kikillanchik kusichikuyllapi gastananchikpa rantinpi, allinta waqaychayta yachakunananchikmi. Diospa mañakusqan sapa talentoqa paypa hatunchayninpaq llamk’achisqa kanan, kay pachaman amonestación qusqanchikpi. Diosqa llaqtakunapi llamk’aq masinkunapa ruranankupaq huk llamk’ayniyuqmi. Misionninchikkuna yanapasqa kanan; musuq misionkunapas kicharisqa kanan. Kay llamk’ayta allinta ñawpaqman apanapaqqa mana pisi gastochu munakunqa. Yupaychana wasikuna necesitakun, runakuna qayllachisqa kanankupaq, kay pachaq chiqaqkayninkunata uyarinankupaq. Kay pachallapaqmi Diosqa qolqeta mayordomonkuna makinman churarqan. Ama saqeychikchu imaykayki qhapaqniykichik kay pachapa negociokunapi watasqa kananpaq, chaynapi kay llamk’ay hark’asqa kananpaq. Qolqeykichikta maymanta atiyta atinki chaymanta horqomuychik, Diospa causanpa allinninpaq llamk’achinaykichikpaq. Qhapaqniykichikta ñawpaqta hanaq pachaman kachaychik.” Testimonies, volumen 5, 464.