William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.
William Millerpa hatun yachachisqan cheqaq-kunata Adventismopa tawa miraykunanpi pakasqa karqan. Chay hatun yachachisqa cheqaq-kunapa kutichisqanqa paypa iskay kaq musquyninpi churakusqa kashan, hinallataq Bibliapi hinaspa Profecía Espíritu nisqapi kutikachaqta sut’inchasqa kashan imaynachus Diospa qhepa p’unchawkunapi llaqtan runakuna ruwanankupaq churasqa llamk’ay kasqanta. Millerpa musquyninqa sut’inchan imaynapis allpa pichaq runa alhajakuna kutichiptin, chaykuna inti-manta chunka kuti aswan k’anchariqta lliphipinqa.
Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.
Hawan qillqaqa Millerpa marco-ninqa iskay ch’usaqchay atiyniyuqkunata reqsiypi sayarqan: ñawpaqta paganisumu, chaymanta papalisumu; hinaspataq apóstol Pabloq rimarisqan, Tesalonicenses qillqapa iskay kaq capitulonpi, Millerpaq chay marco-ninpaq anclata qusqan. Chaypi Pablon sut’inchan pagan Romaqa papadota atiyniyuqman wichariyta hark’arqan, pagan Roma chinkachisqa kanankama. 2 Tesalonicensespi hinallataq Pablo Future for Americaq marco-ninpaq anclatapas qorqan, “huch’a runa” nisqa chay capitulopi, Daniel qillqapa chunka hukniyuq kaq capitulonpi, kimsa chunka suqta kaq versículopi, kikinman hatunchakusqa rey hina rikuchisqa kasqanta sut’inchaspa.
It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.
Ancha allin qhawariyqa kananmi yachaypa yapakuynin, ñawpaq angelpa hinaspa kimsakaq angelpa kuyukuyninpipas, cheqaqta tinkisqa kasqanta Pabloq testimoniowan Tesalonicenses qelqapa iskay ñiqin kapítulonpi. Tukupay pacha chayamusqanpi 1798 watapi, hinaspa 1989 watapipas, Danielpa qelqan kicharisqa karqa; chaymi qallarisqa huk kinsa pataman rakisqa pruebayninqa. Chay pruebayninqa sapa kuti iskay laya yupaychaqkunatan rurayta apamun, chay historiakunapi maypichus Danielpa qelqan kicharisqa kashan. Ancha allin qhawariyqa kananmi Pabloq qelqasqankunata tinkichispa yachaypa yapakuyninwan tukupay pacha chayamusqanpi, imaraykuchus chay kikin kapítulollapim Pablo waqyaykun: “cheqaq kaypa munakuyninta” mana chaskiqkunan, Diosmanta kallpayoq pantayman urmachiyta chaskinqaku. Chay kallpayoq pantayman urmachiyqa Danielpa qelqapa chunka iskayniyuq kapítulonpi mana allinkunaman apamusqa kaqmi, yachaypa yapakuyninta qhesachaqkunaman. Iskay historiapipas chay kallpayoq pantayman urmachiyqa aswan chiqanta Adventismomanta rimashan.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Mayqinman urapi qhawariq, llapa runakunapa sonqonkuta ñawinchariq, hatun k’anchayniyoq kasqankumanta kayhinata nin: ‘Mana ñak’arichkankuchu, mana mancharisqa, mana t’ukurisqachu kawsayninkupa allin mana allin kasqanrayku, espiritunpa hinallataq.’ Arí, kikinkupa ñanninkuta akllasqanku, chay millay ruwayninkupitaq sonqonku kusikurqan. Noqapas pantasqankuta paykunaman akllasaq, manchakusqankutataq paykunaman apamusaq; imaraykuchus waqyasqaypi mana pipas kutichirqanchu; rimasqaypi mana uyariwarqankuchu; aswanpas ñawpaq ñawiypi mana allin ruwayta ruwarqanku, mana kusisqaypi kaqtaq akllarqanku.’ ‘Diosqa kallpayoq pantachiyta paykunaman kachamunqa, llullaqta creenankupaq,’ cheqaq kay munakuyninta mana chaskisqankurayku, salvasqa kanankupaq, ‘aswanpas mana chanin kaypi kusikurqanku.’ Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.”
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Yachachiq hanaq pacha runaqa tapurqan: “¿Ima aswan kallpayoq pantasqaqa yuyayta llullachinman, allin cimientopi sayachkanki nispa, Diospas rurayniki chaskisqan nispa rikurichisqaykimantaqa, chiqaqpiqa achka imakunata kay pachaq kamachikuyninman hina rurashaspayki, Jehovápaq contranpi huchallikushanki chayqa? ¡Ay!, hatun llulla pantasqaymi, sonqota hap’iq musphachikuymi, chayqa yuyaykunata apaykukun, runakuna huk kuti chiqaq kaqta reqsisqankumanta qhipaman, Diosta yupaychasqankupaq rikch’ayninta espiritunwan atiyninwan pantaspa; imaynachus qhapaq kasqankuta, imaykunaqwanpas yapasqa kasqankuta, imatapas mana pishisqankuta yuyanku, chaymantaqa chiqaqpiqa llapa imapipas pishiq kashanku.”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Diosqa mana cambiasqachu paypa cheqan sirviqninkunapaq, paykuna p’achankuta mana qhelliyuqta waqaychaspa kashaqtinku. Ichaqa achka runakuna waqachkanku: ‘Thak kaywan qespichisqa kay,’ nispa, chaykamataq usqhaylla chinkachiy qampaq hamushan. Mana tukuy sunquwan arrepentikuy kaptinqa, mana runakuna sonqonkuta huchankuta willakuspa urayachikuspanku, chaynataq cheqaqta Jesúspi imayna kasqanta chaskispankuqa, hanan pacha manapuni haykunkachu. Ñuqanchikpa chawpinchikpi llimphuchakuy ruwakapuqtinqa, manaña samayllapi tiyasaqchu, qhapaq kasqanchikmanta, imaymana kaqniyuq kasqanchikmanta hatunchakuspa, mana imatapas necesitaykuq hina nispachu.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“¿Pitaq cheqaqtapuni niyta atinman: ‘Quriyku ninapi pruebaskasqam; p’achaykukunataq kay pachawan mana qhelliychasqachu kanku’?” Rikurqani Yachachiqniykuta sutillapi chiqap kashaqhina nisqa allin kaypa p’achankunaman señalaspa. Chinkachispa chaykunata, ukhumanta qhelliy kayta qawachirqan. Hinaspan niwarqan: “¿Manachu rikunki imaynatas paykuna hatunrikuspa qhelli kayninkuta, ch’usaq ch’akiq kasqankutaq pakasqanku? ‘¿Imaynataq cheqaq llaqtam warmi wachuqman tukupun?’ Taytaypa wasinmi rantikuy wasiman tukusqa, maymantachus diosmanta hamuq kayninpas k’anchayninpas ripusqa. Kayraykun pisi kallpallan kachkan, kallpataq mana kanchu.” Testimonies, volumen 8, 249, 250.
Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”
Adventismoqa “llaqta fidel” karqan 1844 watapi Chawpi Tuta Qapariyta willakusqanpacha. 1863 watakamataq, William Millerpa ministerionninwan sayachisqa “cimientos” nisqakunata chinkachiyta qallarin. Maypachachus qallarikurqanku cimientospi cheqaq yachachikuykunata waqllachiyta, chayhina llulla alhajakunaqwan qolqekunaqwan pakaspa, musuq cimiento ruwasharqanku. Chay llamkayta qallariqkuna, hunt’achiqkuna, kunankama riqsichiqkunaqa, Profecíaq Espíritu qelqasqanpi sut’inchasqa kanku “hatun k’anchayta chaskiqkuna” nispa.
The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”
Paykuna ñawpaqta charisqanku “hatun k’anchayqa”, Millerpa musquyninpi rikuchisqa karqa casket ukupi kaq anillukuna hina, chay casketta Miller churarqa wasinpa chawpinpi kaq mesa pataman, chaymanta k’anchaspa aswan lliphipirqan “intiymanta” nisqaqa. Chayraq cita nisqa pasajepi, Hermana White sut’inchan, “hatun k’anchayta chariqkuna” nispa, ichaqa “kikinkupa ñanninkuta akllasqanku.”
They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”
1863 watapi huk ñan musuqta akllakurqanku. Payqa nin: “huk sumaqta ayqechiq llullakuy, chaymi runakunapa yuyayninkunata apaykukun, cheqaqta huk kuti reqsisqakunaq Diosman yupaychaypa rikchayninta paypa espiritunwan atiyninwan pantaspa; chaymanta qapaq kashankuta, imaymanawan yapasqa kashankuta, mana imapas faltasqanta yuyaspa, ichaqa cheqaqpiqa llapan imapaspa muchuyninpi kashanku.”
She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?
Payqaqa Laodicea hina kasqanta reqsichkan, mayqintachus paypas qosanwanpas 1856 watapi kasqanta reqsirqanku. Chaymanta qanchis wata pruebaykusqa karqanku, ichaqa 1863 watapi chay pruebayta mana atiparqankuchu, hinaspan qallarisqanku llulla cimientota sayarichiyta, mayqinchus apamun Pabloq Thessalonikakunaman qillqasqan waqyay willakuyninpi nisqan sinchi pantasqa yuyayta. Pabloq Thessalonikakunaman qillqasqanpi waqyay willakuyninqa huk ancla hinam Adventismoq qallariyninpaqpas tukukuyninpaqpas, hinaspan allinllata tupanchakun Millerpa musquyninwan, mayqinchus rimarin Adventismoq qallariyninmantawan tukukuyninmantawan. Paypa musquynin reqsichinmi, may pachachus ñawpaq kaq cheqaq-kay quri rumi-kuna kutichisqa llamk'ay hunt'asqa kanqa chayqa, chay cheqaq-kaykunam chunka kuti aswan lliphipinqa, imaynatachus ñawpaqta lliphipirqanku Chawpi Tuta Waqyaypi Adventismoq qallariyninpi. Imaynatataq Millerpa hamut'aynin kunanqa aswan achka lliphipinman, imaynatataq pay ñawpaqta cheqaq-kayta reqsirqan chaymanta?
There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.
Habacuc capítulo iskaypi kaq ishkay santu qillqakuna patapi achka cheqaqkuna rikuchisqa kanku. Chay cheqaqkunataqa Millerpa musquyninpi kuyay ancha chanin rumiwan rikuchirqan, paykunaqa qhepa p’unchaykunapi, Chisichakuy waqyay ñawpaqmanraq, tukuyninpi kutichisqa kananpaqmi karqan. Llullaq chanin rumikuna, Millerpa musquyninpi ventanamanta apasqa kaqkunaqa, iskay imatawanmi rikuchin: hukmanta, Adventismo ukhuman apamusqa llulla yachachikuykunata, llulla cimentota ruraypaq, hinallataq cheqaq cimentota pakaypaq; hukmantaq, chay llulla cimentota hunt’achiq llulla yachachikuykunamanta mana saqeyta munakuna runakunatapasmi rikuchin. “Sapa p’unchay kaq” nisqaqa William Millerpa cheqaq kaypa marconninpaq anclanmi karqan, mayqinchus qallariy cimentota sayarichirqan; hinaspan qhepa p’unchaykunapi “sapa p’unchay kaq” nisqaqa, mana paganismollatachu, imaynachus Miller allinta reqsirqan hina, aswanpas llulla cimentota paqarichiq hatarikuypa unanchanmi.
The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.
Biblia, Profecíapa Espíritun, hinallataq historiapas llapallanmi qhawaykuchkan 1798 watamanta 1844 watakama juiciopa horanmantap qapariyta, chayqa William Millerpa tarisqan hinaspa willasqan mensajepa willakuynin kasqanta. Chayraykun chay kuyuriyninqa “movimiento millerita” nisqa sutichasqa. Yuyayman hinaqa, chay kuyuriyta ñiqichayqa, 1798 watapi paqarisqa k’anchayta ñiqichaymi, chaytaq Daniel riqsichirqan yachaypa yapakusqan kasqanta.
Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.
Isaiasmi riman Efrainpa machasqa runakunamanta, hinaspan chay machasqa runakunata reqsichin Jerusalén llaqtapi runakunata kamachiq asipayasqa qharikuna kasqankuta. Isaiasmi reqsichin mana chiqap vinuwan machasqa kasqankuta, aswanpas espirituymanta vinuwan machasqa kasqankuta. Bibliapi espirituymanta vinoqa, contexto nisqaman hina, chiqap yachachiy utaq llulla yachachiymi kanan. Efrainpa machasqa runakunaqa llulla yachachiywan machasqañam, chayqa Babiloniapa vinonmi, imaynachus Tiro llaqta qharipay warmiwan rikuchisqa Apocalipsispa chunka qanchisniyuq kapítulonpi, hinallataq Belsasarpa qhipa tuta kusikuy fiestampi rikuchisqa hinam.
Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.
Isaiasqa reqsisqa Jerusalén llaqtapi runakunata kamachiq burlakuq qhari runakunaman hamuq espíritu machasqaypa ruwayninkunata.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Qankunata sayachikuychik, hinallataq musphachikuychik; waqyaychik, ariy waqyaychik: machasqakuna kanku, ichaqa mana vinowanchu; tanqanakunku, ichaqa mana sinchi upyanawanchu. Señorqa qankunaman hich’amusqa puñuy-jatun musphaypa espiritunta, hinaspa ñawiykichistapas wisq’asqa: profetakunata, kamachiqniykichiskunata, rikuyqokunatapas pakasqa. Llapa rikuyqa qankunapaq tukusqa huk sellasqa libroq siminkunahina; runakuna yachaqman qunku, nispa: “Kayta ñawiriy, ama hina kaptinqa,” nispa; paytaq nin: “Manam atiniychu; sellasqañam,” nispa. Hinaspa libroqa mana yachaqmanpas qusqa, nispa: “Kayta ñawiriy, ama hina kaptinqa,” nispa; paytaq nin: “Manam yachaqchu kani,” nispa. Chayrayku Señorqa nirqan: Kay llaqtayqa siminwan qayllaykamuwan, labionkunawanpas yupaychawanku, ichaqa sonqonkuta karullaman qarqusqaku noqamanta, noqaman manchakuyñataq runakunapa kamachisqan yachachiyllam; chayrayku, qhawariychik, noqaqa kay llaqtapi ruwasaq huk admiraypaq ruwanakuyta, ariy, huk admiraypaq ruwanakuyta hinallataq musphayta: yachaqninkupa yachayninqa chinkapunqa, yuyaysapa runankupa hamut’aynintaq pakasqa kanqa. Ay paykunaman, pichus umallapi maskanku consejonkuta Señor-manta pakayta, ruwasqankutapas tutapi kachkanku, hinaspa ninaku: “Pitaq qhawawanchik?” “Pitaq reqsiwanchik?” nispa. Cheqaqtapuni, imakunata umanchaykichikmanta uraychanaykichikqa alfareroq t’urunhinam yupasqa kanqa: ¿ruwasqachu ruwagninmanta ninman, “Manam payqa ruwawasqachu”? utaq formanakuqchu formagninmanta ninman, “Manam hamut’ayniyuqchu karqan”? Isaías 29:9–16.
Sister White quotes these verses and then adds:
Pañi Whiteqa kay versículokunata citaqtinmi, chaymanta yapayta nin:
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Kaypi llapan rimaykuna hunt’asqa kanqa. Wakinkunaqa mana Diospa ñawpaqenpi sonqonkuta pisiynichkankuchu, manataq allin sayasqa puriyta munankuchu. Cheqaq munayninkuta pakankun, urmasqa angelwanmi huñunakuypi qhepankun, payqa llullaqta munan hinaspa ruran. Awqaqa espiritunta churaykun chay runakunaman, piqkunatataq llamk’achiyta atin, chay wakin tutayaypi kasqakunata pantachinankupaq. Wakinkunaqa mast’ariq tutayaywan hunt’aykachasqa hina rikurinkun, cheqaqtaq pantayrayku saqisqaña kachkan. Profecíapi reqsichisqa p’unchayqa chayamunña. Jesucristoqa mana unanchasqachu. Jesucristoqa paykunapaq huk willakuylla kashan. Kay pachapa historiannin kay k’uchupi, achkha runakunaqa machasqa runakuna hina ruranku. ‘Qankunallaña suyaychis, hinaspa musphaychis; waqyaychis, ariy waqyaychis; machasqañam kankichis, ichaqa mana vinowanchu; iskayasqañam purinkichis, ichaqa mana sinchi upyanawanchu. Señorqa qankunamanmi ancha puñuypa espiritunta paraqchisqa, ñawiykichistataq wichqarpusqa. Profetakunata, kamachiqniykichiskunata, rikuyta atiqkunatataq taparusqa.’ Achkha runakunamanmi huk espiritual machay uraykusqa, paykunaqa yuyanku hatunchasqa kanankupaq akllasqa Diospa runankuna kasqankuta. Religioson iñiyninkuqa kay Escritura nisqanpi rikuchisqa hina kashan. Chaypa kallpan ukhupiqa mana chiqanta puriyta atinkuchu. Ruwasqankupi q’ewi ñankunata ruranku. Hukmanta hukmanmi urmachkanku, kayman chaymanmi muyurinkun. Señorqa paykunata ancha kuyapayawanmi qhawan. Cheqaqpa ñannintaqa mana reqsirqankuchu. Yachay-simipi yuyaymanakuywan ima ruwanakunata wakichiqkuna kankun, hinaspa pichkuna yanapananku karqan, espiritupi sut’i qhawayniyoq kasqanrayku, paykunallataq pantasqa kachkanku, hinaspa mana allin ruwasqata kallpachachkanku.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Kay qhipa p’unchaykunapi ima pasakusqankunaqa utqayllam sut’inchasqa kanqa. Kay espiritista llullachikuykuna imas kasqankuman hina cheqaqtapuni rikuchisqa kaptinku,—millay supaykunapa pakasqa rurayninkuna kasqankuta,—chaykunapi ruwanasqankuta ruwasqa runakunaqa yuyayninkuta chinkachisqa runakunahinam tukunqaku.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“‘Chayrayku Señorqa nin: Kay llaqtaqa siminwanmi qayllaykaman hamun, llaqtanwanmi yupaychan, ichaqa sonqonkuta karunchasqankumanta; ñoqaman manchakuyñinkuqa runakunapa kamachisqan yachachiyllam. Chayrayku, qhawariy, ñoqaqa kay llaqtapi huk musphay ruwayta ruwasaq, arí, huk musphay ruwayta, huk admirakuytawan; yachaqninkupa yachayninqa chinkapunqa, entendisqan prudente runakunap yuyayninqa pakasqa kanqa. Ay paykunamanta, pipas Señor-manta yuyayninkuta pakayta aswan ukhuman maskaqkunamanta; ruwasqankupas tutapim kachkan, hinaspa ninaku: “¿Pita qhawawanchik? ¿Pita yachananchik?” Cheqaqtapuni imakunata kutichisqaykichikqa manka ruraqpa ñiqin allpa hinam yupasqa kanqa. ¿Ichuqaqa rurasqa kaq ninmanchu ruraqninmanta: “Manam paychu ruwarqan ñoqa”? ¿Utaq kamarisqa kaq ninmanchu kamariqninmanta: “Manam payqa entiendeyniyuqchu”?’”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Rikuchiwam qhawachisqa kani ñuqanchikpa kawsayninchikpi kay kikin imayna kaqkunawan ña tinkusqanchikta, chaymanta kunanpas tinkusqanchikta. Runakuna, achka k’anchayta hinaspa musphay atipana allin qhawaykunata chaskiqkuna, pushaqkunaq siminta chaskirqanku—yachaysapa kasqankuta yuyaykuk, Señorpa aswan anchata favorninwan hinaspa bendicionninwan saminchasqa karqanku; ichaqa kikinkuta Diospa makinmanta hurqukuspa awqapa filankunaman churakurqanku. Kay pachaqa llulla rikch’achisqa pantachiykunawan hunt’achisqa kananmi. Huk runa yuyay, kay pantachiykunata chaskispa, huk runa yuyaykunapi llamk’ananmi, paykunaqa Diospa cheqaq kayninpa ancha chanin willakuy evidenciankunata llullaman tukuchirqanku. Kay runakuna urmaq angelkunawan pantachisqa kanqaku, maypachachus paykuna cheqaq sonqowan waqaychaqkuna hina sayanankukama, almanakunapaq qhawarispa, cuentata qunanankupaq hina. Paykuna maqanakuykupa armankunata saqerqanku, hinaspa pantachiq espiritukunaman uyariyta qallarirqanku. Diospa yachachikuyninta manakunaqpaq tukuchinku, hinaspa paypa amonestacionninkunatawan anyayninkunata qipanman churanku; sut’inmi Satanaspa ladonpi kanku, pantachiq espiritukunaman hinaspa supaykunapa doctrinankunaman uyarispa.
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Kunanqa runakunaman hamun espiritupi machasqa kay, mana allinchu sinchi upyaypa kamachisqan runakuna hina wiksaykuspa purinankupaq. Juchakuna, mana allin ruraykuna, qhatu qillqaypi llullakuy, engañokuy, mana chaninnaq ruraykuna ima, kay pachata hunt’achkan, hanaq pacha kuryaq wasikunapi hatarikuq umalliqpa yachachisqanman hina.”
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Historiaqa yapamantanmi kutimunanqa. Munaymanmi sut’inchayta imakunaq qaylla hamuq p’unchaykunapi kananta, ichaqa pachaqa manaraqmi chaychu. Wañuqkunapa rikch’akuyninkuna rikhurinqa, Satanaspa yachaysapa llullakuyninwan; askha runakunaqmi huñunakunqaku chay llullata munaspa rurajwan. Llaqtanchik runakunata yuyaychani allin allinpuni ñuqanchik ukhupipis wakinqa iñiymanta sapanchakunqaku, pantachiq espiritukunatawan supaykunapa yachachikuyninkunatapas uyarispa; paykunaraykuqmi cheqa kaqqa mana allin simikunawan rimachisqa kanqa.” Battle Creek Letters, 123–125.
All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”
Llapa profetakuna, Isaiaspas Hermana Whitepas ima, qhepa punchawkunata reqsichkanku. Kay punchawkunapi Adventismopa umalliqninkuna “Satanaspa ladonpin cheqaqtapuni kachkanku, pantachiq espiritukunatawan supaykunapa yachachikuykunatapas uyarispanku.” Hermana Whiteqa huk willakuyta churarin nispa: “Kay espiritista llullachikuykuna cheqaq kasqankuman rikuchisqa kaptin,—mana allin espiritukunapa pakasqa llamkayninkuna kasqankuta,—chaypi ruwasqa kasqankuqa yuyayninkuta chinkachisqa runakunahinam tukunqaku.” Adventismopa umalliqninkunaqa yuyayninkuta chinkachisqa runakunahinam tukunqaku, qhepa punchawkunapa historiapi chay pacha, machasqa kayninku rikuchisqa kaptin “mana allin espiritukunapa pakasqa llamkayninkuna” kasqanta.
There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.
Qhipa p’unchaykunapi Jerusalén llaqtapi runakunata kamachiq asipayasqa qharikuna rurasqankumanta huk kichasqa kasqanmi kachkan. Chay kichasqa kasqaqa Millerpa musquyninpi rikuchisqa karqan, maypachachus Miller mañakusun, hinaspataq huk punku kicharisqa karqan. Chayqa pasan huk ratullapaq ñawinkunata wisq’ananmanta ñawpaqllata, chaymi sut’inchan pachak tawka tawa chunka tawa waranqa sellasqa runakunapa sellay ruranapa ancha tukukuyninta. Huk punkupa kichariyninqa dispensaciónkuna tikrakuyta reqsisichin, hinaspataq chay pachapi kimsa kaq angelpa Laodicea kuyuyñinqa kimsa kaq angelpa Filadelfia kuyuyñinman tikran.
In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”
Isaías qillqasqa pasajepi, Efraínpa machasqa runakunaq mana allin rurasqankumanta huk pisiyachisqa willakuy kashan; paykunaqa kay runakuna kanku, “chiqap sonqowan waqaychaqkuna hina sayananpaq kasqankumanta.” Chay pisiyachisqa willakuyqa kayhinam nisqa kashan: “‘Cheqaqtapuni qankunaq tukuy imata kutichispa wakmanta churayniykichikqa manka ruwaqpa ñiqin allpankama yupasqa kanqa; manachu rurasqa kaqniyqa ruwaqninmanta ninman, Mana paychu ruwawarqan? utaq kamasqa kaqniyqa kamasqanmantachu ninman, Payqa manam yachayniyuqchu karqan?’”
Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.
Millerpa “sapa p’unchayllapi” nisqanta reqsisqanqa, yaqa pagano yupaychay hina icha pagano Roma hina, tukukuyninpi Satanáspa unanchaqninmi; Satanáspas pagano Romapas iskayninku dragón hina rikuchisqa kanku.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Chhaynaqa, dragón nisqa, ñawpaqtaqa, Satanasta sut’inta rikuchin; ichaqa iskay ñiqin yuyaypiqa, Roma pagana nisqap unanchanmi.” The Great Controversy, 439.
Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.
Qhipa p’unchaykunapi Jerusalén llaqtata kamachiq runakuna-manta rimashaspa, Hermana White nin: “Wakinqa mast’arikusqaña kanku chay qhuyu tutayawan, mayqenchus allin yachachiyta waqllachin, pantasqa yachachiyta churaykuspa. Profecía nisqan rikuchisqan p’unchayqa chayaramunña. Jesucristo mana unanchasqachu. Payqa paykunapaq huk willakuylla kasqanman rikch’akun.” 1901 watapi, Alemania suyummanta Adventismo ukhumanta huk pusariq qallarin apostata protestantismopa pantasqa qhawariyninta “sapa p’unchaypaq” nisqamanta Danielpa libropi yaykuchiyta. Chay qhawariyqa sut’inchan “sapa p’unchaypaq” nisqaqa Cristopa santuariopi llamk’asqan kasqanta, utaq chay yuyaypa huk rikch’ayninta. “Huk rikch’aynin” nispa nini, imaraykuchus 1901 watamanta qhipaman hamuq historiapi chay llullakuyqa imaymana énfasiswan churakusqa karqan; ichaqa chay pantasqa qhawariykunaqa sapa kuti rikuchinku tukuychasqapiqa “sapa p’unchaypaq” nisqaqa Cristopa imayna llamk’asqantapas rikuchisqanta.
The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.
“Kada punchawpaq” nisqanmanta yachachikuy, mayqintachus Miller supaypa unanchanman hina reqsirqan, qhepa p’unchaykunapi Adventismopiqa Cristop unanchanmi. 1901 watapi chay yuyay yaykuchisqa kaptin, ancha pisi runakunan “kada punchawqa” Cristop unanchan kasqanta, mana Satanáspa unanchanninta chaskirqanku; ichaqa 1930 watakunakamaqa “kada punchawpaq” yachachikuypa qori rumi kasqan, mayqintachus Millerqa 2 Tesalonicenses, capítulo iskaypi tarisqa cheqaq kaypa vena-mantan orqorqan, qhespichisqa karqan, imaynatachus Levítico iskay chunka suqtayuqpi “qanchis kuti” nisqa 1863 watapi qhespichisqa karqan hinata. Imaynachus 1863 watamanta 1930 watakunakama Adventismoqa umalliqninkunata tikrarqan, mana chayta reqsispalla.
“Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.
“Hermanokuna, qankunapa peligroykita rikuni, hinaspa yapamanta tapuykikichis: qankuna pantasqakunaqa, mana allin ruwasqaykichista chaninchaypaq imatapas ruwankichischu? Almakunaqa ichapas mitkakuspa purishanku, tutayaypi purispa, chakiykichispaq ñanniykichista mana chiqanchasqaykichisrayku. Sichus confianzapi churasqa puestokunapi kashankichis, aswan kallpawanmi qankunata mañakuykicheq, kikiykichispa almakunapa raykun hinaspa qankunata pusak hina qhawariqkunapa raykunpas, Diospa ñawpaqenpi arrepentikuychis sapa pantasqa ruwasqaykichismanta, hinaspa pantasqaykichista confesakuychis.”
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Sichusonqoyki mana allin kasqanta munaynikiwan qipiykuspa, hinaspa hatunchakuywan chaymanta kikiyki cheqaq kayniyoq kasqaykiwan pantasqaykikunata mana willakuspaykiqa, Satanaspa tentacionninkunaman urmaykusqa saqisqa kanki. Señor pantasqaykikunata qhawachisunki chay pacha mana wanakuspayki, mana huchaykita willakuspaykiqa, paypa providencian kutin-kutinmi chay pachallaman pusasunkiman. Kikin niraq pantaykunata ruwanaykipaq saqisqa kanki, yachayniyoq kaytaqa pisiqllaspa qipankiraqmi, hinaspa huchata chiqap kaypaq sutichanki, chiqap kaytataq huchapaq. Kay qhepa p’unchaykunapi atipasqa kachkanqa chay llulla pantachiykunaqa muyuriysunkim, hinaspa umalliqniykita tikranki, mana yachaspaña chayta ruwasqaykita.” Review and Herald, December 16, 1890.
The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”
Jerusalén llaqtapi runakunata kamachiq asipayasqa qari-kunaqa, “kamachisqa atiykunapi churakusqa” qari-kuna kaspanku, huchata chaninnaq kayman sutichanqaku, chaninnaq kaytataq huchaman; hinallataq, “Imaymana tikrayniykichisqa cheqaqtapuni allpa mankha rurana qirupaq llamp’u allpankama yupasqa kanqa; ¿manachu rurasqa imaqa ruraqninmanta ninman: Mana paychu ruwarqa? utaq sayachisqa imaqa sayachiqninmanta ninmanchu: Mana yachayniyuqchu karqa?” Adventismopa tawa miraykunapi wiñaq pantaypi hatarikuypiqa, “kamachisqa atiykunapi” kaqkuna umalliqkunata tikrachinku, ichaqa mana yachankuchu. Mana yachankuchu, imaraykuchus pantasqankumanta qawachikuq willakuykunata wiñaypaq, sapa kutinpas, chinkachispa qichurqanku. Chay wiñaq hatarikuy pantaypiqa, “yachaysapa qari-kunapa yachayninku chinkapunqa, yuyayniyuq qari-kunapa hamut’ayninkutaq pakasqa kanqa.”
They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.
Imakunata tikramunku huch’uykama hatunkama, huchataq sutichanku allinkayman, allinkaytataq huchaman. Kay hatariypa unanchanqa “sapa punchaw” nisqa yachachiymin; Millerpaqaq satanapa unanchan karqa, kunan p’unchawkunapi Adventismonataq Cristopa unanchan kasqanta reqsichin. Imaynachus huk kuti William Millerpa profetakunata churana nisqanpa marq’aynin karqa, chayqa kunanmi machasqa asipayakuq runakunapa machayninpa unanchan tukupun, paykunaqa Jerusalén llaqtapa runakunata kamachinku. “Sapa punchaw” nisqawan tinkisqa unanchayqa, Danielpa qillqasqanpi, Adventismopa qallariyninpi Millerpa kajonninpi reqsikurqanchik chaypacha inti hina lliphipirqan; ichaqa qhepa p’unchawkunapi chay cheqaq kayqa chunka kuti astawan lliphipin, imaraykuchus chunka yupayqa huk pruebapa unanchanmi, ñawpa Israelpaqtaq chunka kaq pruebaqa tukukuq prueba karqa.
Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”
Fariseokunaq kunan p’unchawpi kaqkunan “Cristopa ruwayninkunata” “supaypa atiyninman” “nispa churarqunku”, paganismota “Diospa ch’uya atiynin” kasqanta reqsichispa.
“The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.
“Fariseokunaqa Espíritu Santopa contran huchallikurqanku. Rimaypi atiyñinkuqa kay pachapa Qespichiqninta qamiykachanankupaqmi llamk’achisqa karqan, hinaspa qillqaq angelqa siminkuta hanaq pacha librukunapi qillqarqan. Paykunaqa Diostaq ch’uya kallpanta, Cristopa ruwasqanpi rikuchisqa kashaqta, supaymanta hamuq kallpakunamanmi tupachirqanku. Mana atirqankuchu Paypa musphay ruwayninkunamanta qispiyta, nitaqmi chaykunataqa runapa pachamanta kaq imakunallawanpas sut’ichiyta; chayrayku nirqanku: ‘Kaykunaqa supaypa ruwayninkunam.’ Mana iñiypiqa Diospa Churinta runallata hina rimarqanku. Ñawpaqinkupi ruwasqa hampiy ruwaykunaqa, mana pipas ruwasqan nitaq ruwana atisqan ruwaykuna, Diospa kallpan rikuchikuyninmi karqan; ichaqa paykunaqa Cristota ukhu pacha wan qhatisqa kasqanmanta tumpaykurqanku. Sinchi sunqu, phiñasqa, fierro sunqu, llapa willakuq chiqaq kayman ñawinkuta wisq’anankupaqmi yuyaychakurqanku, chayhinataq mana pampachasqa huchata ruwarqanku.” Manuscript Releases, volumen 4, 360.
We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.
Qatiq qillqasqapi qatiq yachay yapakuq kasqanta, ñawpaq angelpa kuyuriyninpi kicharisqa karqan chayta, qhipa qillqasqapi qhawarisun.