Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
¿Pitataq yachayta yachachinqa? ¿Pitataq yachachisqa yachachiyta entiendenanpaq ruwaspa? Ñuñumanta qechusqa, chuchumanta karuchasqa runakunatam. Kamachikuyqa kamachikuy patanpi kanan; kamachikuy kamachikuy patanpi; siq’i siq’i patanpi, siq’i siq’i patanpi; kaypi aslla, chaypitaq aslla. Imaraykuchus akllusqa simikunawan, huk rimaywanmi kay llaqtaman rimarinqa. Paykunaman nirqan: Kaymi samay, chaywan sayk’usqata samachinkichik; kaymi muskuchiy; ichaqa mana uyariyta munarqankuchu. Chayraykun Señorpa simin paykunapaq karqan kamachikuy patanpi kamachikuy, kamachikuy patanpi kamachikuy; siq’i siq’i patanpi, siq’i siq’i patanpi; kaypi aslla, chaypitaq aslla; chayhina rishaqtinku qhipaman urmaykunankupaq, pakikusqa kanankupaq, toqllasqa hinaspa hap’isqa kanankupaq. Chayrayku, Jerusalén llaqtapi kay llaqtata kamachiq asipayaq runakuna, Señorpa siminta uyariychik. Qankuna nirqankichik: Wañuywanmi rimanakuyta ruwarqayku, hadeswanmi acuerdopi kashanchik; llumpay lluqsimuq muchuy pasaptinpas manam ñoqaykuman chayamunqachu; llullakuymi pakakunayku kananpaq ruwakusqayku, llulla kaypa uranpin pakakusqayku. Chayrayku Señor Dios kayhinata nin: Qhawariychik, Sionpi huk rumi simientopaq churani, prubasqa rumi, ancha chanin esquina rumita, allin takyasqa simientota; pipas paypi creenqa manam usqhayta purinqachu. Hinallataq juicioyta siq’iman hina churasaq, chanin kaytataq plomadaman hina; chikchiqa llullakuypa pakakunan wasita picharipunqa, unuqa pakakuyta llumpayta hunt’anqa. Wañuywan ruwasqaykichik rimanakuyqa p’akichisqa kanqa, hadeswan acuerdoykichikqa manam sayanqachu; llumpay lluqsimuq muchuy pasaptinmi paywan sarusqa kankichik. Isaías 28:9–18.
In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.
1863 watapi, Jerusalén llaqtata kamachiq asipayakuq runakuna qallariqku huk progresivo llamk’ayta, Millerpa anqaskunata pakaspa hinaspa ch’ulla qullqikunawan hinallataq llullaq anqaskunawan rantispa. Chayta ruwaspankum, paykunaqa “wañuywan tratota ruranku,” “llullakuykunata” “amparankurayku” ruranku, hinaspa “llullakuy ukhuman” “pakakunku.” Ichaqa paykunaqa qhipa p’unchaw willakuyninwan pruebanakuq kanku, “samaraymanta” hinaspa “musuq kallpachakuymanta,” nisqawan, chaymanta Pedro riman Hechos libropi.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Ichaqa Diosqa ñawpaqmantapacha llapa profetankunaq siminwan rikuchisqanmi, Cristoq ñak’arinan kasqanta; chaytan pay hunt’arqan. Chayrayku, wanakuychik, Diosman kutirikuychikpas, huchaykichik pichasqa kananpaq, Señorpa ñawpaqenmanta samaykuy p’unchawkuna chayamunankama; hinaspan ñawpaqmantaraq qankunaman willasqa Jesucristo-ta cachamunqa: paytan hanaq pacha chaskinan tiyan llapa imakunapa kutichisqa kanan p’unchawkama, chaykunamanta Diosqa llapa santu profetankunaq siminwan kay pachaq qallariyninmanta pacha rimarqan. Moisesmi cheqaqtapuni taytakunaman nirqan: Señor Diosniykichikqa wawqeykichikmanta huk Profetatan oqarimunqaku, ñoqaman rikch’akuqta; llapa ima nisusqaykipipas payta uyariychik. Hinaspan pasaqmi, chay Profeta mana uyariq sapa almaqa llaqtamanta chinkachisqa kanqa. Arí, Samuelmanta qallarispa qhepanta hamuq llapa profetakunapas, llapa rimariqkunaqa, kay p’unchawkunamantapas ñawpaqmantaraq willakurqanku. Hechos 3:18–24.
Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.
Pedroqa riqsichinmi llapa profetakuna parlakusqankuta samaykachiy tiemposmanta chaymanta qhipa para-manta, chaymanta Isaíasqa reqsichinmi ima kasta runakunas qhipa tukuyniyuq samaykachiy tiempos-ta qhespichkanku, chayqa pasakun tapukuq taripay tukukuyninpi, huchakuna pichasqa kachkaptin hinaspa qhipa para urmamushaptin. Chay pacha, wañuywan rimanakuyta rurasqa kasta runakuna, mayqenkunamanta Isaías parlashan, Pedro nisqanman hina “llaqta runakunamanta chinkachisqa kanqaku.” Paní Whiteqa achka kuti kay kikin pachatam rimarin, Isaíaspa samayninmanta hinaspa samaykachisqanmantapas.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Kimsa kaq angelpa willakuyninta willakuypi huñunakuykuq angelqa tukuy pachata kikinpa hatun k’anchariyninwan k’anchaychinqa. Kaypiqa willakuykun huk llapa pachapi mast’arikuq, mana hayk’aq rikusqa atiyniyuq llamk’aymanta. 1840–44 watakunapi advento kuyuyqa Diospa atiyninpa sumaq rikuchikuynin karqan; ñawpaq angelpa willakuyninqa kay pachapi tukuy misioneropa tiyasqanman apasqa karqan, hinaspataq wakin llaqtakunapiqa chunka suqta kaq pachak watayoq Reforma qhipamanta kayman hina mana mayqin suyupipas rikukuq hatun religioso munaychakuy karqan; ichaqa kaykunataqa kimsa kaq angelpa qhipa willakuynin uraman hamuq atiyniyuq kuyuyqa aswan llallinqa.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Llamk’ayqa Pentecostés p’unchaypa rurayninman rikch’akuqmi kanqa. Imaynachus ‘ñawpaq tamya’ qusqa karqan, Santo Espíritu nisqapa jich’akusqanwan, evangelio qallaripi, ancha chanin muhu wiñariyninpaq, chayhinallataq ‘qhepa tamya’ qusqa kanqa tukukuyninpi, cosechapa puquyninpaq. ‘Chaymantataq yachasun, Señor-ta reqsinanchispaq qatipakuspaqa; lloqsisqanqa tutamanta hina wakichisqam; paytaq hamunqachis ñoqanchisman tamyahina, allpaman qhepa ñawpaq tamyahina.’ Oseas 6:3. ‘Siónpa wawankuna, kusikuychik ari, hinaspa kusikuychik Señor Diosniykichikpi: payqa qusurqankichikmi ñawpaq tamyata tupusqa hina, hinaspa uraykachimunqankichikpaq tamyata, ñawpaq tamyata, hinaspa qhepa tamyata.’ Joel 2:23. ‘Qhipa p’unchaykunapi, Dios nin, Espirituymantam jich’asaq llapa runapa hawanman.’ ‘Hinaspa pasanqa, pichus Señorpa sutinta waqyakuqqa, salvasqam kanqa.’ Hechos 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Evangelioypa hatun llamk'ayninqa manam Diospa atiyninpa rikuchikuynin nisqa qallaripi señalasqa kasqanmanta aswan pisi rikuchikuyniyuq tukunanpaqchu. Profeciakuna, evangelioypa qallaripi ñawpaq para hich'akuyninpi hunt'asqa karqanman hina, chaykunaqa yapamanta hunt'akunanmi qhepa para hich'akuyninpi, tukukuyninpi. Kaypin kachkan ‘samaykuykunaq pacha’, apostol Pedro qhawasqan ñawpaqman, nispa: ‘Chhaynaqa, arrepentikuychik, tikrakuychikpas, huchaykichik pichasqa kananpaq, apu Señorpa ñawpaqninmanta samaykuykunaq pacha hamunanpaq; paytaq Jesuusta cachamunqa.’ Hechos 3:19, 20.” The Great Controversy, 611.
The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.
Sutinakuyqa qhipa paraq rurayninmanta kaq yachay ñanpi sayarimun, imaynachus “siq’i patapi siq’i” nispa rikuchisqa kachkan hina. Sutinakuy willakuyqa qawasqakunawan apachisqa kachkan, paykunaqa “huk simiyuq” kanku, hinallataq “tantiykuy mana allin rimay simiyuq” hina rikuchisqa kanku. Qhipa paraq sutinakuy willakuyninqa qawasqakunawan apachisqa kanman karqa, paykuna mana yachachisqa kasqankurayku apostata Protestantismpa hinaspa Catolicismoppa ruraynin yachay ñanninkunapi, chaykunatan Adventismoqa tukuy rebelionnin historianta hunt’aspa chaskirqan.
“The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.
“Manam karuchu p’unchawmi llapa alma-kunaman pruebay chayamunqa. Uywapa señalanmi ñuqanchisman hapiykusqa kananpaq kallpachasqa kanqa. Pikunachus sapa pasollata kay pacha mañakusqanman qollukuspa, kay pacha costumbre-kunaman hina tukuqkuna, mana sasachu tarinqaku kamachiq atiyniyuqkunaman qollukuyta, aswanqa sawasqa kayman, p’enqachisqa kayman, cárcelman wisch’uyta manchachisqa kayman, wanuytawan churakuytaqa. Maqanakuyqa Diospa kamachikuykunawan runakunapa kamachikuykunapa chawpinpi kashan. Kay p’unchawkunapin iglesiapi qoriqa q’upa-manta t’aqasqa kanqa. Cheqaq diosmanchu kawsayqa sut’ita riqsichisqa kanqa, rikch’ayninwan lliphlliq qespillunwanpas t’aqasqa. Achka qoyllurmi, lliphlliyninrayku admiraykusqanchik, chaypachaqa tutaypi wañupunqa. Paja hina, puyu hina wayrawan apasqa kanqa, qhapaq trigopa era-ninkunallata rikuchkaptinchikpaq lugar-kunamantapas. Llapa pikunachus santuariopa adornonkunata churakunku, ichaqa mana Cristopa chanin kayninwan p’achallisqa kanku, kikinkupa q’ala kayninpa p’enqayninpi rikurinqaku.
“When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’
“Rurakuna mana ruruyoq kasqanrayku allp’ata hark’aq hina kuchusqa kaptinku, llulla wauqekuna achka runakuna cheqaq wauqekunamanta rakisqa kaptinkuqa, pakasqa kaqkuna rikuyman sut’ichisqa kanqaku, hinaspa hosannakunawan Cristoq estandarten urapi churakuspa purinqaku. Pisi sunqulla, kikinkuta mana atinichispa kaqkunaqa, Cristoqpaq hinallataq Paypa cheqaq kayninpaq sut’i rikuchikuspa rimarinqaku. Iglesiapi aswan pisi kallpayuq, iskayrayasqa kaqkunapas David hina kanqaku—ruwayta, mana manchakuspa atreviykuytapas munaspa. Diosta qatiq runakunapaq aswan tutayaq tuta kaptinpas, ch’askakuna aswan lliphipiywan k’anchanqaku. Satanásqa cheqaq kasqankupi sayaqkunata anchata ñak’arichinqa; ichaqa Jesús sutimpiqa, atipaqkuna kasqankumanta aswan achkata atiparispa lluqsinqaku. Chaymantaqa Cristoq iglesian rikurinqa ‘killapa sumaq kaynin hina, intipa sut’i k’anchaynin hina, estandarteyuq soldadokunapa ejerciton hina manchaypaq.’”
“The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.
Misionerokunapa taripayllankuna tarpusqanku cheqaq kaypa muhunkuna chaymanta wiñanqaku, t’ikariyninqaku, rurunkutapas apamunqaku. Almakuna cheqaq kayta chaskinqaku, ñak’ariyta muchunkaku, hinaspa Diosta yupaychanqaku Jesúsrayku ñak’arinankupaq atisqankumanta. “Kay pachapi ñak’ariyta qispichisqachu kankichik: ichaqa sonqoykichikta kallpachaychik; ñoqam kay pachata atipaykuni.” Maypachachus allinta lluqsisqa muchuy kay pachata pasananpaq hamunqa, maypachachus wayrachina Jehovápa era-ninta pichanqa, chaypacham Diosqa llaqtanpa yanapaynin kanqa. Satanaspa atipayninmanta apasqa trofeokuna hanaqpachaman oqarisqa hina rikuchisqa kaptinpas, chuya hinaspa santo runakunapa iñiyninqa manam mancharinqachu.
“Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.
“Elíasqa Eliseota yapusqanmanta hap’irqan, hinaspan paypa hawanman churarqan t’aqakuy p’achanta. Kay hatun, llakikuywan hunt’asqa llamk’ayman waqyasqa kayqa yachayniyuq, kamachikuyniyuq runakunamanmi qhawachisqa karqan; chaykunaqa kikinkupa ñawpaqenpi pisilla kaspa, Señorpi tukuy sonqowan atinichikuspaqa, Payqa paykunata hatunchanman karqan, Paypa unanchaqnin apaspa atipanakuywan atipayman chayanankupaq. Ichaqa paykuna Diosmanta karunchakurqanku, kay pachapa kallpachayninmanmi qonqorikurqanku, hinaspan Señorqa paykunata qhespichirqan.”
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
“Achka runakunaqa ciencia-ta hatuncharqanku, hinaspan ciencia-pa Diosninta mana rikuyta atirqankuchu. Kayqa manam chay iglesiawanqa kasqachu, aswan ch’uya tiempo-kunapi.”
“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.
“Diosqa huk rurayta ruranki ñuqanchikpa p’unchayninchikpi, chaytaqa aslla runakunan willakunku. Payqa ñuqanchik ukhupi hatarichinqa hinaspa jatunchanqa chaykunata, paykunaqa yachachisqa kanku Aswan Espírituyninpa llump’ay hawayninwan, mana científico yachay wasikunapa hawapi yachachikuyninwanchu. Kay yanapakuykunaqa manam pisichasqa nitaq huchachasqa kananchu; Diosmanta kamachisqa kanku, ichaqa hawapi kasqankutaqlla qunku. Diosqa rikuchinqa pay mana sayakusqanta yachasqa, kikinkumanta hatun yuyayniyuq wañuq runakunamanta.” Testimonios, tomo 5, 81, 82.
The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.
“Muchuyta maqanakuy” nisqaqa domingo p’unchay kamachiypa unanchaqninmi, chaymi qallarin Apocalipsis chunka hukniyuq qelqapi hatun pachakuy horapi. Chayqa rikuchinmi domingo p’unchay kamachiywan aswan-aswan llapanman chayan testkuy tiempota.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Mana markakunaqa Estados Unidospa ejemplonta qatiqkanku. Payqa ñawpaqman pusachkan chaypas, chaylla sasachakuymi llaqtanchikman hamunqa kay pachapi tukuy cheqenkunapi.” Testimonies, volume 6, 395.
Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.
Inti p’unchay kamachiy manaraq hamuqti, Millerpa musquyninpi llullaq qullqikuna ventanamanta pichasqa kachkan, hinallataq Laodiceapi Adventistakuna Señorpata siminmanta wijch’usqa kachkanku. Chaymantaña iglesiaq hatarichisqa kachkan huk unancha hina, “killapa sumaqninta hina, intiman rikch’akuq sut’in hina, estandartekunayuq ejercito hina manchaypaq”. Isaíaspa willakuynin, “huk simimanta” hinaspa “taksa taksa rimayniyuq llaqtayuq simikunamanta” lluqsimuq, rikuchin chay hatarichisqa hinaspa hoqarisqa runakunata, paykunataq Yayaq Espíritunpa llamp’u qallpawan yachachisqa kachkanku, manam ciencia yachana wasikunapa hawapi yachachikuyninwanchu. Efraínpa machasqakunaqa “siki siki patapi” pruebaypi pantanku, imaraykuchus yachaysapa runankunapa yachayninqa chinkasqaña. Profecíaqa paykunapaq tukusqa huk sellasqa libro hinam.
The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.
Pedro nisqanman hina, Samuelmanta qallarispa llapa profetakuna rimarisqanku chay historiapi, achka rikuchiykunata qun Adventistakunapa chinkayninmanta, qhepa tamya willakuyta mana chaskiqkunapa; ichaqa domingo kamachikuypi mana aychapi wañuymi paykuna muchunku, aswanqa huk samay wañuytan muchunku, mayqenchus wiñaypaq chinkasqa kasqankuta cheqaqtapuni reqsisqankuwan kuska, imaynachus mana yuyaysapa sipaskuna rikuchisqa kanku, paykunan Amos qellqapi rikch’arispa reparakunku chinkasqa kasqankuta.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Qhawariychisqa, Señor Dios nin: hamunqan p’unchaykuna, allpapi muchuyta kachamusaq; manam t’antapa muchuynintaqchu, nitaq yakupa ch’akiytaqchu, aswanqa Señorpa siminkunata uyariypa muchuyninmi. Hinaspan paykuna lamar qochamanta lamar qochakama purinqaku, chinchaymanta inti lluqsimuykama kayman chayman phawaykachanqaku Señorpa siminta mask’aspa, ichaqa manam tariyta atinqakuchu. Chay p’unchaypi sumaq sipaskuna, wayna qharikuna ima, ch’akimanta svayinqaku. Samariapa huchanrayku jurakukuqkuna, hinaspa nikuqkuna: “Dan llaqtaykiy diosniyki kawsan”, hinaspa: “Beersebapa ñanninqa kawsan” nispakunaqa, urmanqaku, manataqmi hayk’aqpas kutimunqakuchu. Amos 8:11–14.
After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.
“wachusqa lluphiq wayra” nisqa unanchawan domingo kamachiypa horanta rimarispaña, Isaíasqa wañuywan pactota rurqakuqkunapa mana tukukuq manchakuyninta, llakikuynintawan rimarin.
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.
Chaywanwan rimasqaykichis wañuywanqa p’akichisqa kanqa, ukhum pacha wanllaykichisqa rimanakuyqa mana sayanqachu; llumpaq mast’ay kastigu pasaqtinqa, chaywan sarusqa kankichis. Lloqsisqan pacha-mantaqa hap’isunkichis; sapa paqarin paqarinmi pasapayanqa, punchawtapas tutaqtapas; willakuyta entiendenallapaqqa ñak’ariyllaña kanqa. Isaías 28:18, 19.
The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.
Yachaypa yapaynin, Millerpa alhajankunawan rikuchisqa kaq, chayqa chaymanta mana tarikunqachu; ichaqa Domingo p’unchaw kamachiypa sasachakuynin aswan-aswan wiñaq willakuyninmanta “yachayqa” reqsichinqa wañuywan rimasqanku pactonqa p’asqasqa kasqanta. “Llullaqa” ukhupi pakakusqakunaqa chaypim reqsinkaku “Señor Dios” “Sionpi cimientopaq rumi, pruebapi pasaq rumi, ancha chanin esquina rumita, takyaq cimientota” churarusqanta, ichaqa unayñam kanqa. Llullakuykuna, mayqenmanchus paykuna pakakusqaku, historiata purispa chaykunapi, chaymanta pichasqa apasqa kanqa. Achka chay sut’i llullakuykunam facilmanta reqsikunman Ulai Mayu rikuypi.
The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.
Milleritakunaqa, Danielpa iskay kaq capitulonmanta hamuq yachayninkuwan tupaspa, Danielpa pusak kaq capitulopi rikuchisqa qhapaq suyuikunata reqsisqaku, qanchis kaq capitulopi rikuchisqa kaq qhapaq suyuikunallata hina. Kay iskay capitulokunapa chawpipi t’aqakuyqa kaymi: qanchis kaq capitulopi qhapaq suyuikunapa política nisqapa imayna kasqankunam rikuchisqa kachkan, pusak kaq capitulopitaq qhapaq suyuikunapa religión nisqapa imayna kasqankunam rikuchisqa kachkan. Chayraykun Danielpa pusak kaq capitulonqa santuario nisqapa rimaykunawan rikuchisqa kachkan.
Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.
Daniel pusaq ñiqin kapítulonqa, santuario nisqapa simbolismonta llamk’achin reino-kunata rikuchinapaq; ichaqa chay kapítulopi rikurimuq sapa santuario símbolo-qas q’iwisqa kashan, chaymi Cristo-p cheq religiónninmanta Satanás-pa llulla religiónninman huk chiqanta reqsichin. Carnero nisqaqa huk uywa karqan Diospa santuarionpi ofrenda hina apachikunapaq; ichaqa sapa santuario ofrendaqa hunt’asqa, mana ima pantayniyoq kanan karqan. Pusaq ñiqin kapítulopi carneroqa, Diospa santuarionpi ofrenda hina llamk’achisqa kananpaq mana allinchasqa karqan, imaraykuchus waqrankunaqa mana kikin-kama karqanchu.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Chaymi ñawiykunaqa hoqarirqani, rikurqani, hinaspataq qhawariy, mayu qayllapi huk carnerota sayashaqta rikurqani, iskay waqrayoqta; iskaynin waqrakunaqa hatunmi karqan, ichaqa hukninqa huknintaqa aswan hatunmi karqan, chay aswan hatunqa qhepataraqmi lluqsimurqan. Daniel 8:3.
A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.
Iskay waqra iskaynirayuq, sapa waqranqa mana kikin sayayniyuq kaspa, Diospa santuarionninpi ofrenda hina mana chaskisqa kanmanchu; ichaqa kay simbolismoga mana Diospa cheqaq religionninmanta kanchu, aswanqa Satanaspa llullakuq religionninmanta, paganismomanta. Qatiq kamachiyqa chivuwan sut’ichasqa karqa, paypas santuarioq ofrendanmi; ichaqa huk kutiwanpas chivu waqllichisqa karqa, imaraykuchus ñawinkunapura huk waqrayuq karqa, santuarioq ofrendanpaq munasqa hunt’asqa allinkaypa kikinchasqa tupayninta pishichispa.
And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.
Hinaspan ñuqaqa yuyaymanaspay, qhawariy, huk orqo ch’iwis qharikama inti yaykuy lado-manta hamurqa tukuy kay pachapa patanpi, mana allpata llamk’aspa; chay ch’iwisqa huk reqsisqa waqrata apasqa ñawinkuna chawpinpi. Daniel 8:5.
Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.
Qhipamanqa chay chivupa waqran p’akirqusqan karqa, hinaspataq tawa waqrakunata paqarichirqan, chaymi Diospa santuarionninpi ofrenda kananpaq mana allinchasqa kachkan.
Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.
Chayraykuna, chay chivum ancha hatunmanmi wiñakurqan; kallpayoqña kaptinqa, chay hatun waqran p’akirurqan; hinaspan chaypa rantinpi tawa reqsisqa waqrakuna lluqsimurqan hanaq pacha tawa wayrakunapa qayllanman. Daniel 8:8.
Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.
Daniel qanchis pusaqniyuq kapituluqa qallarin mana Babilonia suyuqa ima símbolowanpas sut’inchasqa kasqanwan. Babiloniaqa, Bibliamanta profeciap qallarinqa huk ñawpaq suyu, ñam biblicamente sayachisqa kashan iskay testigokunapa hawanpi, iskayniyuq kapitulumantawan qanchisniyuq kapitulumantawan; ichaqa pusaqniyuq kapitulupeqa Babiloniaqa yuyayllasqa pakasqa kashan, papadopa wañuyman apaq ch’akiyta chaskispa qhepaman allinyachisqa kananmantap profetiko kayninta aswan qhawachinapaq. Chay wañuyman apaq ch’akiyta chaskisqan p’unchaymanta, allinyachisqa kanankama, papadoqa profeciaman hina pakasqa, utaq qonqasqa kashan. Chay pakasqa kaypas rikuchisqa karqan Nabucodonosorpa suyun qechusqa kasqanwan, hinaspataq qhepaman kutichisqa kasqanwan.
Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.
Daniel pusaq ñiqi qallarin iskay kaq qhapaq suyuq chiqap unanchayninwan, Medo-Perseo qhapaq suyuta rikuchiq carnero nisqata riqsichispa; chaymanta qhepanpi hamun qhellichasqa cabra, Grecia qhapaq suyuta rikuchiq. Chaymanta, Greciaq tawa waqra kunaman t’aqasqa tawa wayra kunamanta hukninmanta, Danielqa rikun huch’uy waqrata, Roma tawa kaq qhapaq suyuta rikuchiqta. Huch’uy waqraqaqa iskaynin pacha Romaqta rikuchin, chaytaq tawa versículopi rikuchisqa kachkan. Pagano Romaqa huch’uy waqrallawan qhari jinsiopi rikuchisqa kachkan, papal Romañataq warmi jinsiopi huch’uy waqra hina rikuchisqa kachkan.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Hinaspamantataq hukninmanta lluqsirqan huk uchuy waqra, ancha sinchita hatunyaspa urayman, inti lloqsimuy lado-man, hinallataq sumaq llaqtaman. Hinaspamantataq hatunyarqan hanaq pacha soldadokuna kama; wakin hanaq pacha soldadokunatawan ch’askakunatapas pampaman urmachirqan, hinaspa saruykurqan. Ari, payqa kikinta hatuncharqan soldadokunapa Kamachiqnin kama; payraykutaq sapa p’unchaw sacrificiota qichusqa karqan, hinaspa Santuarionpa kasqan cheqenta urmachisqa karqan. Hinaspamantataq huk soldadokuna qosqa karqan payman, hucha rayku, sapa p’unchaw sacrificiopa contra; cheqaq kaytapas pampaman urmachirqan; ruraspataq allinta lluqsirqan. Daniel 8:9–12.
The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.
Roma llaqtapa huch’uy waqran, ñawpaq qanchis chunka tawaq qillqapi isqun kaqpi willakuyman yaykumuq, qhari kay simipi rikuchisqa kachkan; chaymanta chunka kaqpi, huch’uy waqra warmi kay simipi rikuchisqa kachkan; chaymanta chunka hukniyuq kaqpi, huch’uy waqra yapamanta qhari kay simipi rikuchisqa kachkan; hinaspa chunka iskayniyuq kaqpi, huch’uy waqra huk kutitawan warmi kay simipi rikuchisqa kachkan.
Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.
Daniel pusaq kaq qillqapi, ñawpaq kaq qhapaq suyuta pakaykuspa rikuchin; chaymanta iskay qatiq qhapaq suyukunaqa waqlliychasqa santuario uywakunahinam rikuchisqa kanku, tawa kaq qhapaq suyuqa huk waqrahinam rikuchisqa. Chay waqraqa profetapi waqlliychasqam, runahinaraq rikurin, chaymanta warmihinam, hinaspa yapamanta runahinam, chaymanta warmihinam.
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.
Warmiqa ama churakuchunchu qhariwan tupaq kaqta, nitaq qhariqa ama warmipa p’achanta churakuchunchu; tukuy chayhina ruraqkunaqa qanpa Diosniyki Señorpaq millay cheqnisqa kanku. Deuteronomio 22:5.
The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.
Huch’uy waqraqaq qhari rikch’aynin, pagano Roma-manta, t’aqanaq 9 chaymanta 11 nisqakunapi kachkan; warmi rikch’aynintaq, papal Roma-manta huch’uy waqraqaq, t’aqanaq 10 chaymanta 12 nisqakunapi kachkan. Huch’uy waqraqaq qhari-warmi kayninqa reqsiyta atikun Danielpa siminkunata qhawaqti, ñawpaq qillqasqa qillqapa patanpi; chaytaqa Miller mana rikuyta atirqanchu, imaraykuchus payqa Crudenpa Concordance nisqallatam apaykacharqan, Crudenpa Concordance nisqataq mana ima willakuytapas qunchu ñawpaq simimanta. Kay tawa t’aqanaq ukhupi qhari-warmi kaynin tikray puriyninqa Rey Jacoboq Bibliata tikraqkunaq reqsisqanmi karqan, paykunaqa pasajepi chay qhari-warmi kaykunata waqaycharqankum, ima mask’anaykita yachaspaqa.
The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:
Tikraqkunaqa reqsisqankum qhari kaymanta warmi kayman t’aqasqanta, chay uchuy waqrachapaq versículo isqunniyoqmanta chunka iskayniyoqkama, hinaspataq chay t’aqasqanta rikuchirqanku “it” sutiyoq simiwan. “It” simiqa chay uchuy waqrachapaqmi llamk’achisqa kashan warmi pacha-ninpi kaptin. Qhawariy Daniel pusaq kaq capítulo, chunka kaq versículo:
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
Hinaspa ancha hatunman mirarqun, hanaq pacha ejército kama; chaymanta waqinkuna ejército-manta, chayri qoyllurkunatapas hallp’aman urmachin, hinaspa paykunata saruchin. Daniel 8:10.
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
Paymi “hatunyarqan”, hinallataq “urayman wischurqan”, chayhina sut’inchaspa huch’uy waqrata warmi kasqanta. Chunka iskayniyuq versículopi nin:
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
Hinaspa soldadokuna payman qusqa karqan sapa punchaw sacrificiopa contra huchallikuyrayku, hinaspa cheqaq kayta allpaman urmachirqan; hinaspa ruwaspa allinta purirqan, allinllataq lluqsirqan. Daniel 8:12.
In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.
Chunkaq chunka iskayniyuq versículopi, “payta” nisqa simi yapasqa kashan, hinaspataq mana chiqaqta rikuchinchu uchuy waqrayta; imaraykuchus chay versículopi uchuy waqra iskay kutita “chay” nisqawan reqsichisqa kashan, chaymi warmi qhariyayninta rikuchin. Tikraqkunaqa sut’ita reqsisqaku Danielpa qhari-warmi sapanchasqanta, ichaqa mana allinta yachasqakuchu imatachus Daniel munarqan; chayrayku cursivawan qillqasqa “payta” nisqa simita yapaykuspa munarqaku chay versículopi uchuy waqrata qhari qhariyayniyuqman tikrayta, ichaqa Danielpa chiqaq siminkunawanqa mana takyachisqachu. Siminkunaqa reqsichin uchuy waqrata warmi kasqanta; hinaspataq “chay” (warmi uchuy waqra) cheqaq kayta allpaman wikch’urqan, hinaspataq “chay” (warmi uchuy waqra) ruraykunata rurashpa allinllamanta wiñarqan.
In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.
Isqon pusaqniyuqpi, “huk huch’uy waqra” nisqa rimayqa qhari jinsiypi kashan, hinaspan mana cristianu Romata rikuchin. Chayqa hamurqan chusku wayrakunamanta, maymanmi griegokunaq imperionnin chinkaspa t’aqakurqan. Chay qillqasqapi, historiwan hina tupaspa, mana cristianu Roma kimsa geografik suyu-kunata atipaykurqan, kay pachaq trono patapi tiyayninman churakuspan.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Hinaspan hukmanta lluqsimurqa huk uchuy waqra, ancha hatuntaq tukurqa urayman, inti lloqsimuyninman, hinallataq sumaq allpaman. Daniel 8:9.
In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”
Chunka huk ñiqin chunka hukniyuq versículopi (maypichus “sapa p’unchay” nisqamanta churanakuyqa huk hatun maqanakuy pampa tarikapun), huch’uy waqraqa “pay” nisqawan, “payta” nisqawan, hinallataq “paypa” nisqawan rikuchisqa kachkan.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Arí, payqa hatuncharikusqa chay soldadokunapa kamachiqninmanpas; payraykum sapa p’unchaw q’osnichisqa sacrificiota qichusqa karqa, hinaspa paypa santuarionpa kasqan chiqanta urmachisqa karqa. Daniel 8:11.
We will continue this study in the next article.
Kay yachakuyta qatiqnin qillqapi qatiqkusunchik.
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Diospa siminpi llapa principioqa kikin churasqanta kan; llapa cheqaq kaypas kikin allinta yanapan. Hunt’asqa ruwaynintataq, wakichisqanpiwan hunt’achisqanpiwan, Ruraqninmanta testimonio qowan. Chayhina ruwaytaqa mana mayqin yuyayniyoq runapas, mana Aswan Mana Tukukuqpa yuyayninllachu, hamut’ayta utaq rurayta atinqachu.” Education, 123.