The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Yachaypa yapakuy, mayqanmi Ulai Mayu rikch’aypi rikuchisqa kashan, chaymi qhipaqllapi Habacucpa iskay tablankunapi qillqasqa karqan.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“Paykuna qhawarqanku iskay kutin hamuqninmanta pacha kasqanta yuyasqanku profecíakunawan kuska t’ikasqa kachkarqa yachachiy, paykunapa mana yachasqa, suyasqa kasqankuman hinallataq tupaq, hinaspa kallpachaq paykuna mana llakikuspalla suyanankupaq iñiypi, kunan yuyayninkuman tutayaq kasqan pacha chayqa tiempollanpi sut’inchasqa kanqa.”
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
Kay profeciakunamanta huknin karqa Habacuc 2:1–4 nisqaqa: “Qhawaqniy patapi sayasaq, torre patapipas churakusaq, qhawasaq ima nisqanta payqa ñoqaman, imatataq kutichisaq cheqaqchasqa kashaqtiy. Hinaspan Señor kutichiwara, nispa: Qelqay rikuchisqata, sut’itaqtaq qelqay tablaskunapi, ñawinchaspa leyenqa kallpayta atinampaq. Rikuchisqaqa churasqa pachapaqqa manaraqmi chayanraqchu, ichaqa tukukuyninpi rimanqa, manataq llullakunqachu: unaychasqaqa suyasqayki; imaraykuchus cheqaqtapuni hamunqa, manam qhipanqachu. Qhawariy, hatunchakusqa almanninqa mana cheqanchu ukhunpi: ichaqa chanin runaqa iñiyninwanmi kawsanqa.”
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
“Ña 1842 watapiña, kay profecíapi qespichisqa kamachiyqa: ‘qillqay rikch’ayninta, sut’itaq ruwakuy tablaskunapi, ñawiriq runa kallpachunpaq,’ nisqaqa Charles Fitchman yuyayman churarqun Danielpa hinaspa Apocalipsispa rikch’ayninkunata sut’inchananpaq huk proféticota siq’ichasqa tablata wakichinanta. Kay tablapa lluqsichisqa kasqanqa Habacucman qosqa kamachiy hunt’asqa kasqan hina qhawarisqa karqa. Ichaqa manam pipas chay pachaqa repararquchu rikch’ay hunt’akusqanpi sut’i hina qhipayay kasqanta—huk suyay pacha kasqanta—chay kikin profecíapi rikuchisqa kasqanta. Chay llakikuy qhipamanmi kay qillqasqa simikuna ancha allin yuyayniyuq rikurirqan: ‘Rikch’ayqaraqmi huk churisqa pachapaq kashan, ichaqa tukukuyninpi rimarinqa, mana llullakuspa; qhipayaptinqa, suyay ari; imaraykuchus cheqaqtapuni hamunqa, manam qhipayanqachu…. Chay chiqap runaqa iñiyninwanmi kawsanqa.’ The Great Controversy, 391, 392.”
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
Habacucpa iskay qillqasqan tablankunaqa profecía hina iskay testigokunam. Biblia nisqanman hina, cheqaq kayta sayachinapaqmi iskay testigokunata huñunanku.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.
Ichaqa mana uyariqta munanmanchu chayqa, hukta utaq iskaytawan pushaykiwan apariy, iskay utaq kinsa testigokunapa siminpi llapa rimay takyasqa kananpaq. Mateo 18:16.
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
Habaquqpa iskay tablankuna (1843 chaymanta 1850 watakunapi ñawpaq pionerokunapa siq’inchaskankuna) hukninwan huknin pataman churakuspaqa, Millerpa musquyninpi kaq cheqaqkunata, quri rumi hinallataq karqanku, takyasqankuta takyachin. 1843 watapi pantasqa, ñawpaq tablapi rikuchisqa, iskayñiqin tablawan pataman churakuspaqa, rikch’aypa suyasqa pacha kasqanta sayarichin. Millerqa (chay historiapi unanchasqa ricchakuq) tapurqan imatachus ninan karqan chay historiapa rimanakuy chawpinpi.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Sayarisqaymi patapi sayasaq, torre patapipas churakuspaq; suyasqaytawan qhawasaq imatachus pay niwanqa, hinaspataq imamanta kutichisqayta allinchanasqa kaptin. Habacuc 2:1.
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
Señorqa Miller-ta kamachirqan rikuchisqanta qillqanampaq, hinaspan musk’uyninpi chay rikuchisqata waqaychakuq kajunta wasinpa chawpinpi kaq mesaman churaykurqan.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Hinaspa kutichiwarkan, nispa: Qillqay rikuchisqanta, sut’itaq ruraspa tablaskunapi, chayta ñawirispaqa kallpachun. Habacuc 2:2.
The tables then identify the tarrying time and the first disappointment.
Chayqa qillqasqa t’aqakunaqa sut’ichinku suyasqa pacha hinallataq ñawpaq kaq llakikuyta.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Chay visiónqa huk ñawpaqchasqa p’unchaypaqraqmi kashan; ichaqa tukukuyninpiqa rimanqa, manataq llullakunqachu. Ñawpaptinqa, suyay chayta; imaraykuchus cheqaqtapuni hamunqa, manam ñawpanqachu. Habacuc 2:3.
The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.
Yachaypa yapaynin paqarichisqan kimsa-pata pruebay rikch’ariynin (Millerpa joyankuna) chaymanta rikuchisqa kanku.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Qhawariychis, paypaqa alman kusisqa kaptinqa manam cheqaqchu paypi: ichaqa chiqap runaqa kawsanqa iñiyninwan. Habacuc 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
Ishkay laya adoradorkuna rikurichisqa kanqaku Danielpa chunka iskayniyuq qillqapi pruebapa rurasqanwan.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Hinaspan nispaq, Riy, Daniel: simikunaqa wichq’asqa, sellasqa kachkan pacha tukukuyninkama. Achka runakunaqa ch’uyachasqa kanqaku, yurahyasqa kanqaku, hinaspa pruebasqa kanqaku; ichaqa millay runakunaqa millayta ruwanqaku: millay runakunamanta mana mayqenninpas entiendenqachu; ichaqa yachaqkunaqa entiendenqaku. Daniel 12:9, 10.
The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
Danielpa yachaqkunaqa Mateo iskay chunka phisqapi yachaysapa sipaskunam kanku; paykunaqa iñiypa qespichisqañam karqaku. Mana allin runakunaqa mana yuyaysapa sipaskunam karqaku, hinaspam hatunchakuspa oqharikurqaku. Millerpa musquyninpa tukukuyninpi, alhajakunaqa chunka sipaskunamanta rimaypi aceitem riqsichin, chaymi karqa willakuynin.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.
“Diosqa mana yupaychasqachu kan, pay qespichiwasqanchik willakuykunata mana chaskispaqa. Chhaynapiqa qori aceite-ta mana chaskinchikchu, mayqentan payqa sunqunchikkunaman pouraspa munan, tutaypi kaqkunaman churasqa kananpaq. Waqlayasqa qhayna qayakuq simi chayamunan p’unchawpi: ‘Qhawariychik, noviota hamushan; lloqsiychik tinkuq rinaykichikpaq,’ santo aceite-ta mana chaskiqkuna, Christoq gracianta sunqunkupi mana waqaychaqkunaqa, mana yuyayniyuq vírgenes hina, tarinqaku mana alista kasqankuta Señor-ninkuta tinkunankupaq. Paykunaqa mana atinkuchu kikinkupi aceite-ta tarinankupaq, hinaspa kawsayninkuqa thuñisqa tukukun.” Review and Herald, July 20, 1897.
The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
Qhipa p’unchaykunapi Millerpa joyankunapa k’anchariynin chunka kuti aswan qhapaqta k’anchanqa, hinaspataq iskaynin—chunka yupaypas k’anchaypas—huk pruebaypa unanchankuna kanku. Qhipa p’unchaykunapi, Millerpa musquyninpa tukukuyninpi rikuchisqa hina, cheqaq kaypa k’anchariynin, Habacucpa tablankunapi rikuchisqa, huk pruebayuq willakuq qillqata paqarichin, mayqinchus chunka sipaskunamanta yachachikuypi “Chawpi Tuta Qapariy” nisqa willakuq qillqawan rikuchisqa kachkan. Chay pruebayakuy ruwanakuyqa Millerita historiapa pruebayakuy ruwanakuywan kutimuymin, imaraykuchus chunka sipaskunamanta yachachikuyqa qhipa p’unchaykunapi sapa letrankama kutimun.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Achka kutiq rikuchiwanku chunka sipaskunapa yachachikuyninman, pichqaqa yuyaysapakunam karqanku, pichqataq mana yuyaysapachu. Kay yachachikuyqa hunt’asqam karqan hinaspa hunt’akullanqataq sapa rimanta hina, imaraykuchus kay pachapaqmi huklla aplicacionniyoq, hinaspa, kimsa kaq angelpa willakuynin hina, hunt’asqam karqan hinaspa pacha tukukunankama kunan chiqaq-kasqan kachkanqaraq.” Review and Herald, August 19, 1890.
Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.
Chunkaqa yupayqa huk pruebaypa unanchanmi, chay chunka p’unchaykunapa tukukuyninpiqa Danielwan kimsa allin runakunapas rikuylla sumaq-aswan sumaq karqanku, aswan wirapas, Babiloniapa mikhunanmanta mikhusqakunamanta nisqaqa. Habacucpi representasqa hatunchakuq runaqa, presunciónwan kawsaspa, mana feewanchu, Babiloniapa carácter-ninta wiñachirqan. Millerite historiapiqa paykunaqa Babiloniapa ususinkuna tukurqanku, hinaspa Habacucpiqa papadopa profético característicaskuna llamk’achisqa kachkan, chay mana feewan kawsayta akllaqkunapa carácter-ninta reqsinapaq.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
Qhawariy, almanqaq sonqon sunqunqa mana cheqanchu paypi: ichaqa chiqap runaqa kawsanqa iñiyninwanmi. Arí, vinowan huchallikusqanraykum payqa hatunchakuq qhari, mana wasinpi tiyaqchu, munaqayninta ukhu pacha hina mast’ariq, wañuy hina kaq, mana hayk’aqpas saqsachikuy atiychu; aswanpas tukuy llaqtakunata payman huñun, tukuy runakunatataq payman qutuchin. Manachu kaykunan tukuy paypa contranpi huk tinkuchi simita oqarinqaku, huk asipayay rimayta paypa contranpi, nispa: “Ay, mana paypa kaqta yapaqman! Hayk’aqkama? Hinaspa t’uqu allpawan kikinta q’ipichikuqman!” Manachu usqhaylla hatarinqaku qanmanta k’iriqkuna, rijcharinqakutaq qanta ñak’achiqkuna, qantaq paykunapa apasqan kananpaq kanqi? Achka llaqtakunata qichusqaykirayku, runakunapa puchuqninkuna qantapas qichusunkaku; runakunapa yawarninrayku, hallp’apa, llaqtapa, hinaspa tukuy chaypi tiyakuqkunapa maqanakuy rayku. Habakkuk 2:4–8.
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.
Mateo iskay chunka phisqayoqpi ñisqa vírgeneskunaman hamuq pruebay procesoqa huk clase adoradorkunata paqarichin, paykunaqa norte llaqtapa reyninpa (papadopa) caracterninta wiñachisqankumanta; paymi sapaq poder kani, mayqenqa “achka nacionkunata saqueasqa.” Papadopa poderninqa mana yuyasqapi k’anisqa rikukun, hinallataq Jezabel allqokunaq mikusqan hina.
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
Kaymi nin Señor: Qhawariychis, huk llaqta hamun norte suyomanta, hatun naciontaq hatarichisqa kanqa kay pachapa tukuy k’uchunkunamanta. Paykunaqa arconta hinaspa lanzata hap’inqaku; mana kuyapayakuqmi kanku, manataq khuyapayakuyniyuqchu; siminkuqaq lamar qaparishaq hina qaparinqa; caballokunapi sillakusqataqmi hamunqaku, maqanakuypaq runakuna hina wakichisqa, qanpa contraykipaq, Sion ususí. Chaymanta willakuyninta uyarisqayku; makiyku pisipayarun; llaquy hap’isqayku, nanaytaq, wachakuypi warmipaq hina. Ama lluqsiychu chakraman, amataq puriychu ñanpi; imaraykuchus awqapa espadan hinaspa manchakuyqa muyuriqninpi kashan. Llaqtaypa ususin, llaqt’a p’achawan watakuy, uchpaman k’uchuykuy; huk sapallan churipaq hina waqayta rurakuy, aswan hayk’uchikuq llakiywan; imaraykuchus waqllachiqqa usqhayllam ñoqaykuman hamunqa. Jeremías 6:22–26.
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
Habacucpa iskay clasekunanqa kaykunam: iñiyninwan qhispichisqa runakuna, hinaspa Babiloniapa yachachikuyninkunata mikhuspa upyasqa runakuna. Millerpa musquyninpa qhipa p’unchaykunapi, vírgenes hina rikuchisqa kaqkunaqa, Cristoq caracterninta wiñachinku chaymi Diospa sellonta chaskinku, utaq papadopaq caracterninta wiñachinku hinaspa bestiapa marcanta chaskinku.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Chay pacha chayamunña cheqaq k’anchay moral tutayay ukhupi lliphipunampaq. Kimsa kaq angelpa willakuyninqa kay pachaman apachikamun, runakunata waqaych’aspa animalpa señalninta utaq paypa rikch’ayninpa señalninta mat’ankupi utaq makinkupi ama chaskinankupaq. Kay señalta chaskiyqa animal rurasqan hina kikillan yuyayman hamuyta nin, hinaspa kikillan yuyaykunata sayachiyta, Diospa siminpa chiqan contranpi. Llapa kay señalta chaskiqkunamanta Dios nin: ‘Paypas Diospa piñakuyninpa vinonta upyanqa, chayqa mana imawanpas chaqrusqa, paypa phiñakuyninpa kopanman hich’asqa; hinaspa ninawan azufriwan ñak’arichisqa kanqa santo angelkunapa ñawpaqenpi, hinaspa Corderopa ñawpaqenpipas.’” Review and Herald, 13 de julio de 1897.
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
Babylonpa vinonta upyaq ñustakuna, tukuyninpi, Diospa phiñakuyninpa vinonta ukyanqaku. Isaiaspiqa, Efrainpa machasqakunaqa qhawayniyuq mana kaynin machayta rikuchinku imakunata tikraspa chinkachispa; chay ruwayqa “mankap rurana allpa” hina yupaychasqa kananpaqmi.
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.
“sapa p’unchaypa” nisqapa Cristo nisqawan rikuchisqa kasqanmanta reqsisqa kayqa, “sapa p’unchaypa” nisqap cheqaq kayninta umalliqman tikran, imaraykuchus “sapa p’unchaypa” nisqaqa satanásmanta unanchaqmi. Millerpa “sapa p’unchaypa” nisqata paganismo kasqanmanta reqsisqanqa Habacucpa tablankunapi chiqapta rikuchisqam. Millerpa Tesalonicensespi qillqasqa pasajeta tarisqan, chaywanmi yacharqan “apanakusqa” kaq paganismo kasqanta, chayhina “huchayoq runa”, Diospa templonpi tiyakuq, rikurichisqa kananpaq; kayqa Iskay Tesalonicenses, iskay ñiqi capitulopi tarisqa hatun cheqaq yachachikuymi.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Ñawpaqmanmi ñawirirqani, chaypim mana huk kaqta tariyranichu maypinchus pay [sapa p’unchay kaq] rikurqan, aswanpas Danielpilla. Chaymantataq [huk concordanciapa yanapayninwan] paywan t’inkisqa simikunata hap’irqani: ‘qichuy;’ payqa sapa p’unchay kaqta qichunqa; ‘pacha sapa p’unchay kaq qichusqa kananmanta,’ hinaspa wakinkuna. Ñawpaqmanmi ñawirirqani, chay qillqapi mana ima k’anchaytapas tarisqayta yuyarirqani; qhipamanmi 2 Tesalonicenses 2:7, 8-man chayarqani. ‘Mana allin kaypa pakasqa willakuyninqa ñanmi llamk’ashan; ichaqa kunan hark’aq kaqqa hark’anqa, ñanpiq qichusqa kanan kama, hinaspataq chay mana allin runa rikuchisqa kanqa,’ hinaspa wakinkuna. Chay qillqaman chayaspaymi, ay, ancha sut’i, ancha hatun k’anchaywan cheqa kaq rikurirqa! Chaymi kashan! Chaymi sapa p’unchay kaq! Allinmi, kunanqa, ¿imataq Pablo niyta munan ‘kunan hark’aq kaq’ nisqanwan, icha ‘hark’aq’ nisqanwan? ‘Hucha runa’ nisqawan, ‘mana allin runa’ nisqawanqa Papakaymi niyta munan. Allinmi, chayqa, ¿imaqtaq Papakayta hark’an mana rikuchisqa kananpaq? Arí, Paganismom; chayqa, ‘sapa p’unchay kaq’ nisqaqa Paganismom niyta munan.” —William Miller, Second Advent Manual, página 66.” Advent Review and Sabbath Herald, 6 de enero de 1853.
The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
Tesalonicensespi “sapa punchawllapi rurana” nisqapa nisqan ima niyninmi, Miller tarisqan hina, chay pasajeq hatun kaq chiqaq yachachiyin. Pabloqa, “chiqaqta mana munakunku” nispa, chayrayku kallpayoq pantasqa yuyayta chaskinqaku nispa reqsichispa, aswan cheqaqtapuni chiqaqman cheqnikuyta llapa hina reqsichin; ichaqa chay pasajemanta chiqanmanta rimarisqan chiqaqqa kaymi: “sapa punchawllapi rurana” nisqaqa pagano Romata sut’inchan.
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
Kikinpa k’anchayninqa ñawinmi: chayrayku ñawiyki sapaq, llamp’uq, mana iskayrayasqa kaptinqa, tukuy kurkuyki k’anchaywan hunt’asqa kanqa. Ichaqa ñawiyki mana allin kaptinqa, tukuy kurkuyki tutayaywan hunt’asqa kanqa. Chayrayku ukhunpi kachkan chay k’anchayqa tutaychu kaptin, ¡may hatunmi chay tutayqa! Mana pipas iskay patrónkunata serviyta atinchu: hukninta cheqnispa huknintata munanqa; utaq hukninman hap’ipakuspa huknintata pisipachanqa. Manan Diosmanpas mamonmanpas serviyta atinkichikchu. Mateo 6:22–24.
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.
Cheqaqa kawsan hukllam: cheqapaq munakuy, utaq cheqaqta cheqnikuy. Mana chaupipi sayanakuy kanchu. Mateo iskay chunka phisqayoqpi mana yuyayniyoq ñust’a sipaskunaman hamuq sinchi pantachiyqa sayarin Millerpa alhajankunapa k’anchayninta qhespichisqankumanta, chaykunam qhipa pruebata rikuchin. Ñawpaq Israelpa qhipa pruebanka chunka kaq prueban karqan, hinaspataq qhipa p’unchaykunapi Millerpa alhajankuna chunka kutita aswan k’anchan. Millerpa alhajankunata qhespichiypa unanchanqa “sapa p’unchay” nisqami, chayta Efrainpa machasqakuna Adventismopa kinsa kaq mirayninpi tikrarachirqanku. “Sapa p’unchay” nisqaqa supaymanta hamuq paganismopa unanchanmi. Chay machasqakuna llulla alhajata yaykuchirqanku, chayta waqlliq Protestantismomanta apamuspa, “sapa p’unchay” nisqata Cristopa unanchan kasqanta reqsichinankupaq.
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
Millerpa alhajankunamanta hamutayninqa wiñachisqa kasqan historiaraykum pisiyachisqa karqa. Iskay kaq hamuynin qhepaman kaq sut’inchasqa willakuy kasqanmanta chiqap yuyaychasqa kaspan, papakuna kamachiypa wañuypaq nanay t’akaynin 1798 watapi, Danielpa iskay ñiqinpi kaq tawañiqin, tukukuq kay pachapi qhapaq suyu sapallanta reqsichiyta atinman karqa. Millerqa “sapa p’unchaw” nisqamanta hamutayninpipas pisiyachisqa karqa, imaraykuchus paypa testimoniun ninmi, revelaciónrayku huk sapaq yachaymanta aswan allin yachakuy ñanman pusasqa kasqanta; chaypi nirqan Biblianta, Crudenpa Concordancianta llamk’asqanta, hinallataq wakin periodikukunatapas ñawirisqanta. Chay hina yachakuyta akllakusqanqa, sunitam paypa yuyayninman hamusqa karqa.
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.
“Chunka, chunka iskay chunka watakunapi deísta kasqaykama, llapa historiakunata tarisqayta ñawirqani; ichaqa kunanqa Bibliata munarqani. Paymi Jesusmanta yachachirqan. Chaywanpas, Bibliapa achka rakinmi ñuqapaq tutayasqa karqan. Wata 1818 utaq 19-pi, huk amigonwan rimashaqtiy, payta watukukuq risqaymanta, paymi deísta kasqay pacha reqsiwarqan hinaspa rimarisqayta uyarirqan; chaymi aswan allinta yuyachikuq hinalla tapuwarqan: ‘Kay qillqasqamanta chay qillqasqamanta ima yuyanki?’ nispa, deísta kasqay pacha mana chaskisqay ñawpa qillqasqakunaman rikuchispa. Ñoqaqa entienderqani imarayku chayta ruwasqanta, hinaspa kutichirqani:—Sichus pacha qoywankiqa, imata niytas munasqanku chayta nisqayki. ‘Hayka pachatan munanki?’ Mana yachanichu, ichaqa nisqayki, nisqani, imaraykuchus mana creenichu Diospa huk revelaciónta qosqanta mana entiendesqa kananpaq. Chaymantam yuyaychakurqani Bibliayta allinta yachakuyta, Santo Espiritupa ima ninanta tarinaypaq creenispay. Ichaqa chay yuyayta rurasqayta hina, kay yuyay hamuwarqan:—‘Sichus huk pasajeta tariwaq mana entiendesqaykita, imatataq ruwanki?’ Chay Bibliata yachakuy niraq llank’anam yuyayman hamuwarqan:—Chay pasajekunapi simikunata hap’isaq, Bibliapa tukuypi qatiq rispa, chayhinam imata niy ninanta tarisaq. Crudenpa Concordancianta charirqani, mayqinmantachus yuyani kay pachapi aswan allin kasqanta; chayraykum chayta Bibliaywan kuska hap’irqani, hinaspa mesayman tiyaykuspa, mana imatapas huk ñawirqanichu, periodikokunallata pisillata, imaraykuchus Bibliaypa ima niyta munasqanta yachanaypaq takyasqa karqani. Apollos Hale, The Second Advent Manual, 65.”
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
Millerpa joyankuna manam yachakuyta qhawaynillawan reqsichisqa karqanku, aswanpas Diosmanta chiqap revelaciónwanpas.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Tayta Diosmi angelninta kachamurqan mana Bibliata creeq huk chakra llamkaq runapa sonqonta kuyuchinampaq, profeciakunata maskhananpaq pusananpaq. Diospa angelkunan sapa kuti watukuq hamurqanku chay akllasqa runaman, yuyayninta pusananpaq hinaspa Diospa llaqtanpaq wiñaymanta tutayasqa kasqa profeciakunata entiendenanpaq kicharinanpaq. Paymanmi chiqap kachkanapa watun simipa qallariynin qorikurqan, hinaspan huk t’inkimanta huk t’inkikama maskhananpaq pusasqa karqan, chaymanta Diospa Siminta mancharisqa admiracionwan qhawanan kama. Chaypim rikurqan huk hunt’asqa chiqap kaqkunapa watunta. Chay Simi, mana Diosmanta samasqa kasqanta pay yuyasqan, kunanqa qhawayninpa ñawpaqninpi sumaq kayninwan hinaspa k’anchayninwan kicharikurqan. Paymi rikurqan qelqaqa huknin qelqata sut’inchasqanta, hinaspa huk pasaje entiendenanpaq wisq’asqa kaptin, Simipa huknin partiypi tariq imatachus chayta sut’inchaqta. Diospa sagradu Siminta kusikuywan hinaspa aswan ukhu respeto hinaspa manchakuywan qhawaq karqan.” Early Writings, 230.
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
Warmi White nisqan rimaypi niptinmi: “Diosmi kachamurqa Angelninta” Miller-man, chayqa reqsichinmi Gabriel kasqanta, paylla Miller-man kachamusqa angel kasqanta; imaraykuchus “Angelnin” nisqa sutichayqa Gabriel-manmi qosqa kashan.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
Angelpa siminkuna, “Ñoqaqa Gabriely kani, Diospa ñawpaqenpi sayaq,” nisqan, rikuchin hanaq pacha Diospa courtinkunapi ancha hatun yupaychasqa chiqanta charisqanta. Danielman willakuywan hamuspan, nirqan: “Kaykunapi mana pipas noqawan kuska sayanichu, aswanqa Miguel [Cristo], qankunaq Príncipeyniyki, payllam.” Daniel 10:21. Gabrielmantaqa Qespichiq kay Revelaciónpi rimarin, nispa: “Payqa kachamurqan, hinaspa angelninwan señalta ruwarqan sirviente Juanman.” Revelation 1:1.” The Desire of Ages, 99.
Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”
Gabrielqa huk angelkunaqa cachasqa karqanku Millerpa yuyayninta pusananpaq hinaspa “Diospa llaqtanpaq wiñaymanta tutayasqa kachkan profeciakunata hamutayninman kicharinanpaq.” Willakuyninqa mana sapaqllachu yachayman hina qelqakunata llamk’asqanwan wiñachisqa karqa, aswanpas divina revelaciónwanpas. Bibliata yachananpaq llamk’achisqan kikinqa yuyayninman hamusqa karqa. Diosqa cheqaqta yuyayninchikman apamuchkaptinqa, chayqa divina revelaciónmi, mana Bibliata allin rakiy nisqa ruwaypa ruwasqanmanta cheqaqman chayasqachu. Millerqa iskaynintam ruwarqa, ichaqa divina revelaciónqa kanan karqa imayna “sapa p’unchay” nisqa yachayta hamut’arqanman chayananpaq.
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”
Miller manam reqsisqachu kanman karqa Daniel qanchis pusaqniyuq kapitulopi, tawaq chunka isqonniyuqmanta chunka iskayniyuqkama, qhari-warmi kaynin tikrakuyta; imaraykuchus paypa makillanpi karqa Bibliawan huk concordancia, mayqencha biblia simikunamanta mana ima willayniyuq. Mana reqsisqachu karqa “sur” nisqapaqwan “rum” nisqapaqwan t’aqayta, iskayninkuqa “hurquy” nisqamanmi tikrasqa kanku. Mana reqsisqachu karqa “miqdash” nisqapaqwan “qodesh” nisqapaqwan t’aqayta, iskayninkuqa “santuario” nisqamanmi tikrasqa kanku.
He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
Manam qhawasqachu kanmanchu Bibliapi pachak tawa kutita tarikusqa “tamid” nisqa simipa chiqayninta. Mana qhawasqan chiqayqa (chaymantaqa qhawasqan chiqaypas kikinmi) kaymi karqan: Bibliapi hebreo simi “tamid” pachak tawa kutita llamk’asqa kaptinpas, Daniel librollapim hebreo simi “tamid” sutichakuy hina llamk’asqa kashan. “Tamid” nisqaqa hebreo simim, “sapa kuti kaq” niyta munan, hinaspataq Daniel libropi “lo diario” hina tikrasqa kashan.
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”
Daniel qillqapi sapaqllanmi chay simi sutichaq hina llamk’achisqa kashan, huk isqun chunka isqunniyuq kutikamanqa imaraykuchus adverbio hina llamk’achisqa kashan. Chayrayku, Rey Jacobo Biblia nisqapa tikraqkunaqa Danielpa chay simita phisqa kuti sutichaq hina llamk’achisqawan tinkurispanku, chay wakin Bibliapa qillqaqkunaqaqa isqun chunka isqunniyuq kuti adverbio hina llamk’achisqankurayku, pruebakunaq llasayninwan kallpachasqaqa Danielpa chay simita sutichaq hina llamk’achisqanta allichayman hamuq karqanku. Danielta allichanankupaqmi, “sacrifice” nisqa simita Simiman yapanakurqanku, chayhinataq sutichaqta adverbio-man tukuchirqanku. Hinaspataq tikraqkunata allichanapaq, Ellen Whiteqa yuyaychasqa karqan kayta qillqanampaq: payqa, “‘Daily’ nisqawan tupanakusqanmanta rikurqani, ‘sacrifice’ nisqa simiqa runaq yachayninmanta yapasqa kasqanta, mana textoman pertenecesqanta; hinaspa Señorqa chaypa cheqaq qhawariyninta juicio p’unchaypa waqyayta qosqankuman qorqan,” nispa.
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
Millerqa, pay kikin testimoniunman hina, “sapa punchaw” nisqata entiendenanta maskharqa, chaytataq qhepaman 2 Tesalonicensespi entienderqa. Ichaqa, pay kikin testimoniunman hina, huk simita entiendenanta maskhaspaqa, sapa maypin chay simi llamk’achisqa kasqanta qhawariyman karqa, hinaspa chay simi Bibliapi isqun chunka isqun kutitaq hukninpi llamk’achisqa kashan. Ichaqa “sapa punchaw” nisqamanta testimoniunqa kayhinam: mana maypipas tarisqachu, Danielpa librollanpi, nispa rimarqa: “Ñawpaqman ñawirisqaytaq, mana huk casota tariyta atirqanichu maypin chay [sapa punchaw] tarikunanmanta, aswanpas Danielllapi.” Millerqa chay allin ancha chanin rumi-kuychaykunaman pusasqa karqa manam sapallan yachayta maskhaymanta rurayninraykuchu, aswanpas angelkunaq ministerionninwan payman qusqa Diospa revelacionninrayku.
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.
Chaymiqa paypa “sapa p’unchayta” nisqamanta yuyaychakusqan allin kasqanraykun, ichaqa pisi chayamuywan. Manan reqsirqa atirqachu Danielpa qillqasqanpi “sapa p’unchayta” nisqa phisqa kutikama rimasqa kasqanmanta, chay kimsa kutimanta huk kutipi “sapa p’unchayta” “qechusqa” kasqanmanta, huk niraq ninakuyta rikuchisqanta, iskay huknin kutikunamanta hukniraqta. Huk kuti “sapa p’unchayta” nisqawan hebreo simi “rum” nisqa llamk’achisqa kachkan, chaymanta iskay huknin kutikunaqa hebreo simi “sur” nisqawanmi llamk’achisqa kachkan. Iskaynin simikunaqa “qechuy” hina t’ikrasqa kanku, ichaqa Daniel qillqapa pusaq ñiqin rakipi, chunka hukniyuq versículopi, “rum” nisqaqa “hoqarispa hatunchay” niyta nin, chaymanta chunka hukniyuq ñiqin rakipi, kimsa chunka hukniyuq versículopi, hinallataq chunka iskayniyuq ñiqin rakipi, chunka hukniyuq versículopi, “sur” nisqaqa “qichuy” niyta nin.
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
Babiloniaq mikhunata mikhuq hinaspa ukyakuq teólogo runakuna ninakunku, imaynatapas huk imata qichuspa chinkachinki chaypas, utaq huk imata hoqarinki chaypas, iskayninku huk laya qichusqa kasqanta rikuchin; chayrayku iskaynin simikuna huklla niyniyuq hina entiendesqa kananpaq kanku, nispa. Paykuna ninakunku, kimsa kuti “sapa p’unchay rurasqa” nisqa “qichusqa” kasqanqa sapa kuti qichuyta niqmi; chayta ruwaspaqa, Danielpa simi akllayninpi mana allinta qhawaykusqanta reqsichinku. Mana sut’ita chayta ninakunkuchu, ichaqa yuyayman apaqmanta yachachinku Danielqa kimsa kutipi “sur” simita llamk’achinan karqan, nispa; teólogo runakunapa yuyayninman hinaqa, sapa kutin “sapa p’unchay rurasqa” “qichusqa” kasqanpiqa kikillan imatam niyta munarqan.
They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.
Paykunaqa chaylla hina ruwanku “miqdash” nisqa simikunawan, “qodesh” nisqa simikunawanpas, iskayninku “sanctuary” nisqaman tikrasqa kashaqtin, pusaq kapitulupa chunka hukniyuqmanta chunka tawan niyuq versokunapi. Chay tawa versokunapi sapa “sanctuary” nisqaman riqsichisqapiqa, llapankutam Diospa sanctuarynanta rikuchin nispa sinchita takyakunku. Chaymanta hina yuyarispaqa, Danielqa kimsa riqsichisqakunapi llapampi “qodesh” nisqallata llamk’achinan karqan, mana chunka hukniyuq versopi “miqdash” nisqata llamk’achispa. Millerqa mana chay simikunapa sapaqchasqan riqsisqachu kanman karqan, ichaqa kunan pacha teologokunaqa riqsinku, hinaspa riqsispaqa mana ima sapaqchaypas reqsichikunanchu nispa takyakunku. Ichaqa Millerqa, simikunapa chay sapaqchasqankuna mana riqsispa, kunan pacha teologokunapa yuyayninmanta chimpap kaq yuyayman chayarqan.
The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
Cheqaqmiqa kaymi: Danielqa ancha allinta, sumaqta qillqaqmi karqan; hebreo simita reqsispa, Babiloniapi huk yachaqkuna llapa yachaq runakuna kaptinku chay llaqtankupi, payqa chunka kuti aswan yuyaysapa kasqanmi juzgasqa karqan. Pipas hebreo simipa allin llamkayninta, hinallataq imayna chay sapaq historiapi cheqaqta rikuchisqa kanan kasqanta reqsisqa chayqa, Danielmi karqan. Danielqa sapa rimaykunata llamk’achirqan chayqa, chaymi hukniraykama yuyaykunata apamunanpaq karqan, pay kikin munasqanman hina cheqaqta rikuchinankupaq. Danielpa sut’inchasqa sapaq llamk’aynin, “santuario” nisqaman otaq “qichuy” nisqaman t’ikrasqa simikunapi reqsichisqa kaptin, chaykunaqa Millerpa “sapa punchaw” nisqamanta yachayninta sayachinmi; chay yachaytaqa Miller reqsirqanmi chay kikin pasajepi, maypichus Pablo sut’inchan cheqaqta cheqnikuqkuna kallpayoq pantachiyta chaskinankupaq destinadokuna kasqankuta.
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
Cheqaqa chiqnikunata cheqnikuqkuna, hinaspa llullata creen, chay llullaqa sinchi musphayta rurachin, paykunapas Efraínpa machasqankunahinam rikuchisqa kanku; paykunataq iskay clasepi rikuchisqa kanku. Huk claseqa yachaysapa pushaqkunañam, huk claseñataq mana yachaq llaqtamasikuna, paykunaqa mana imatapas uyariyta munankuchu, aswanpas yachaysapakuna yachachisqallantam uyarinqaku. Paykunaqa llullakuna ukhupi pakakuqkuna kanku, wañuywanpas pactota ruraqkuna. Paykunaqa Habacuc iskaypi alma oqharisqa kaqkuna kanku, Mateo iskay chunka phisqapi mana yuyaysapa sipaskunapas paykuna kanku. Paykunaqa Millerpa musk’uyninpa takyachisqa cheqaqa qallariy simikunata qichuqkuna kanku, chaykunaqa tukukuypi chunka kutita aswan lliphyan, kayqa kunan pacha Israelpaq chunka kaq, qhipa kaq wanuchiyta rikuchin; ñawpaq pacha Israelpaq chunka kaq, qhipa kaq wanuchiywan rikuchisqa hina.
We will continue this study in the next article.
Kay yachayta qatiqkusun hamuq qillqapi.
And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
Hinaspa Señorqa Moisesta nirqan: “Kay llaqtayqa maykamaqraqphi piñachiwankuq? maykamaqraqphi mana iñiwankuchu, paykunapa chawpinpi rikuchisqay tukuy señalkunataq? Unquywanmi paykunata maqasqaq, herenciankutaq qichusqaq; qanmantaq paykunamanta aswan hatun, aswan kallpasapa nacionta rurasqaq” nispa. Hinaspa Moisesqa Señorman nirqan: “Chaytaqa Egiptomanta runakuna uyarisunkumanmi, imaraykuchus qanpa atiywanmi kay llaqtata paykunamanta horqomurqanki. Hinaspa kay hallp’api tiyaqkunaman willasunkumanmi; paykunaqa uyarirqankum Señor, qanmi kay llaqtapa chawpinpi kanki, Señor, qanqa uya uya rikuypi rikukusqanki, puyuykiqa paykunapa hawanpi sayasqa kasqanta, ñawpaqninpi purisqaykitaq p’unchawpi puyu columnaspi, tutapi nina columnaspi. Kunanqa sichus kay tukuy llaqtata huk runallatapas hina wañuchinki chayqa, sutiykimanta uyariq nacionkuna rimanqakuqmi: ‘Señorqa mana atirqanchu kay llaqtata paykunaman jurasqan hallp’aman yaykuchiyta; chayraykun ch’in pampa ukupi wañuchirqan’ nispa. “Kunanqa, mañakuyki, Señorniypa atiynin hatun kachun, imayna rimarqanki hina: ‘Señorqa unay sonqoyuqmi, ancha kuyapayakuqmi, huchata hinaspa pantayta pampachaqmi; ichaqa mana huchayuqta hina qhespichinchu, taytakunapa huchanta wawankunaman watukuqmi, kimsakaj hinaspa tawaykama miraykunamanpas.’ Mañakuyki, kay llaqtapa huchanta pampachay, kuyapayakuyniykipa hatun kayninman hina, imaynata Egiptomanta kaykama kay llaqtata pampacharqanki hina.” Hinaspa Señorqa nirqan: “Rimasqaykiman hinam pampachani. Ichaqa cheqaqtapuni kawsasqayrayku, tukuy kay pacham Señorpa gloriawan hunt’asqa kanqa. Imaraykuchus tukuy chay runakuna, gloriaita hinaspa milagroykunata rikurqanku, Egiptopi hinaspa ch’in pampapi rurasqayta, kunanqa chunka kuti watukuwayta munarqanku, mana simiyta uyarispa; cheqaqtapuni mana rikunqakuchu taytankunaman jurasqay hallp’ata, nitaq piñachiwaqniykunamanta mayqenpas chayta rikunqachu. Ichaqa kamachikuqniy Calebqa, huk espírituyuq kasqanrayku, hunt’asqata qatiwasqanrayku, paytami yaykuchisaq mayman yaykurqan chay hallp’aman; miraynintaq chayta hap’inqa” nispa. Números 14:11–24.