The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.
William Millerpa musquynkunaqa chunka kuti aswan lliphipin qhawarinqaku Millerita runakunapa historiankupi lliphisqankumanta. Millerita runakunapa yachayninku, paykunapa historiankupi yapasqa yachaymanta qhawayninkuqa chiqaqmi karqa, ichaqa manaraq hunt’asqachu. Chay qhawayninku aswan chiqap historiapa churayninman churakuspanqa, aswan llakiyuq rikuchikuyninkunata reqsichin, imaraykuchus mana sapaqlla musquykunawan rikuchisqa profétik ch’iqaqkuna mast’arinchu, aswanpas qhepa p’unchaykunapa chunka sipaskunapa pruebanta paqarichin. Millerita qhawayninqa iskay ñawpaq chartakunapi (1843 hinallataq 1850) rikuchisqami. Iskaynin chartakunaqa Habacucpa iskay kaq capitulonpi willasqa tablaskunapa hunt’akuyninmi karqa, hinaspapas chartakuna Habacucpa willakuynin hunt’akuynin kasqanku, chaynallataq chay kikin chiqaqkuna Adventismopa cimientonpi kaq chiqaqkuna kasqankuqa Profeciapa Espiritunrayku chayhinata reqsichisqa karqa.
The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.
Wakin sapallankuna hatun sayaykunamanta wakin kallpachakuyninkuna aswan hatun k’anchaywan yapasqa karqan, Millerita sutiyuqkuna hanaq santwariuta hinallataq santwariuwan tinkisqa chiqap yachachikuykunata entiendenankupaq pusasqa kasqankumanta, 1844 watapa octubre killapa 22 p’unchawpi hatun llakikuymanta qhipaman. Ichaqa Adventismoq 1856 watapi Laodicea hina kayman tikrasqan, hinaspa 1863 watapi “qanchis kutikama” nisqata tukuyninpi chinkachisqan, paykunata Laodicea purunman pusarqan. 1850 watakunamanta kaymanqa mana ima ancha allin chiqap yachachikuytapas Adventismoqmanta lluqsichisqachu. Sichus chay nisqayta iskayrayanki, chayqa rikuchiy imarayku mana allinchu chay nisqaqa.
The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.
Millerllaqa Daniel iskay capítulo nisqapi kaq yachaymanta allinta entienderqanku, ichaqa entiendenkukuqa pisi karqa. Adventismoqa manam hayk’aqpas Millerllaqa entiendenkunamanta aswan ñawpaqman riqchu. Kunan p’unchawpi Daniel capítulo iskaypi rikuchisqa pusaj qhapaq suyu-kunata llapanta rikuy atikun, hinallataq Danielpa mañakusqan simbología-ta, Nebucodonosorpa musquyninpa pakasqa yachayninta entiendenanpaq. Chay pakasqa yachayqa qhipa profético pakasqa yachayta representan, (llapa profetakunam qhipa p’unchawkunata reqsichkanku), chay qhipa profético pakasqa yachaytaqmi Juan reqsichin Jesucristopa Revelaciónninta nispa. Chay pakasqa yachayqa kichasqa kananmi “pachaqa qayllaña kachkan” nisqanpi, gracia pacha tukukuyninmanta manaraq, chay pakasqa yachaytaq kunan kichasqaña kachkan, rikuyta akllaqkunapaq.
The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.
Daniel qillqapi “sapa p’unchaw” nisqamanta Millerita yachayqa, saminchaywan allin kasqanmi reqsichisqa karqa; ichaqa 1901 watakama Adventismoqa chay kallpachakuy chiqaq yachayta saqiyta qallarin, hinaspataq 1930 watakunakamam Adventismoqa ñawpaq Protestante qhawariyman kutiripusqa, mayqin qhawariytaq “sapa p’unchaw” nisqaqa Cristoq santuario ministrasyonninmanta huk wakinta rikuchin nin. Chay supaypa qhawariyta, Profecíapa Espíritu nisqanman hina, “hanaq pachamanta qarqosqa angelkunamanta” hamusqa. Kunan p’unchawkunapi “sapa p’unchaw” nisqamanta allin Millerita qhawariyqa, mana paganismollapa símbolonninchu rikukuyta atin, aswanpas Adventismopa hatarikuyninpa símbolonnin hina, mayqinchus chiqaqta mana munakkuqkunaman sinchi pantasqa qhawariyta apamun.
The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.
Miller runakunataqa pusasqa karqanku allin p’unchawman iskay chunka kinsa pachak watakuna tukukuyninpaq, hinaspa Adventismoqa Hatun Llakikuy qhipaman chaylla riqsirqan aswan yapasqa k’anchayta chay qhaway willakuywan tupaq, ichaqa “qanchis kuti” nisqanta mana chaskisqankurayku, 1856 watamanta 1863 watakama, hinaspa kay p’unchawkama pasaq, mana rikurqankuchu mayqen ñawpaqman puriq k’anchaytapas chay yachachikuy-manta, mayqenta paykuna ninku paykunapa chawpi sayaynin hinaspa kallpachakuynin kasqanta. Kunan p’unchawqa “qanchis kuti” nisqa rikuy atikun, (rikuyta munasqankunapaq), hina kasqanta mana k’aspichispa tupaqsqa llapa pachakuna tiempokunawan iskay chunka kinsa pachak watakuna qhaway willakuy ukhupi.
The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.
Nawpaq tawa chunka isqun watakunaqa hallp’a samananpaq sapa qanchis wata kutipi, qanchis kuti kutichisqa muyuta rikuchin. Tawa pachak isqun chunka watakunaqa manam ñawpaq Israel llaqtapaq huk prueba pacha kasqallataraqchu, aswanpas reqsichin mayk’a watakuna hatun kamachiyta mana kasukuspa hallp’ata samananta saqenankupaq hatarqanku, chaymanta junt’akunampaq qanchis chunka wata hallp’a mana samayta atisqa kasqan (chaymi chay kikin hatariyninkurayku apasqa kay pacha). Chay semana, Cristo covenant-ta takyachisqanqa kimsa wata kuskan y cruzkama, hinaspa kimsa wata kuskan cruzmanta qhipaman nisqawan sayarichisqa kashan. Chay semanapiqa Cristo llapa runakunata huñusqallaña karqan, paymi nirqan: oqarisqa kaspaqa llapa runakunata huñusaq.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.
Kunanmi kay pacha taripakuyqa kan; kunanmi kay pachapa kamachiqnin qarqusqaña kanqa. Ñuqataq, allpamanta hoqarisqa kaspaqa, llapa runakunatan ñuqaman aysasaq. Juan 12:31, 32.
The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.
Cristoqa pactota takyachisqan hinaspa runakunata payman huñusqan iskay waranqa pichqa pachak iskay chunka p’unchawkunaqa, Diospa mana kasukuq llaqtanta pactonwan ch’aqwayrayku ch’eqechisqan iskay waranqa pichqa pachak iskay chunka watakunata reqsichin. “Qanchis kuti” nisqa, Israelpa hanaq reino contra hunt’asqa kasqanqa, 723 a.C. watapi qallarispa 1798 watapi tukukuq iskay waranqa pichqa pachak iskay chunka wata ch’eqechisqata reqsichin. 538 wataqa iskaynin pachakunata rakin, hinaspa iskay qatiqninpiñata suqta pachak soqta chunka watayuq pachakunata ruwan. Ñawpaq pachaqa paganismoq santuarioyta hinaspa ejercitota saruchisqanta reqsichin, iskayñiqinña pachaqa papalismoq saruchisqanta.
The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.
“Qanchis kutikuna,” iskay waranqa pichqa pachak iskay chunka watakuna, uray suyuq qhapaqllusninpa contranpi, 677 a.C. watapi qallarispa hinaspa 1844 watapi tukukuq, 1844 wata octubre killapa 22 p’unchawninpi tukukurqan. Chayqa alianzaq ñak’ariy ñakaypa unanchanmi, hinaspa tukukurqan jubileo waqrapa waqyakuyninwan, chaytaqa Pampachanakuy Punchawpi pukllayta hina waqyachinankupaq karqan. Antitípico Pampachanakuy Punchaw, 1844 wata octubre killapa 22 p’unchawninpi qallariq, huk tiempo pacha periodota rikuchin. Chayqa Investigative Judgment nisqapa periodonmi, chay tiempo pacha periodopin taqesqa qanchis yupay muyuq sagrado ciclowan tupaq jubileo waqrata waqyachinankupaq karqan.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Ichaqa angelpa rimaynin punchawkuna pi, qanchis ñiqin angel waqyamuyta qallarispaqa, Diospa pakasqa yachaynin hunt’asqa kanqa, imaynachus pay willarqan sirviente profetanman. Apocalipsis 10:7.
The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.
Qanchis kaq Trompetapa waqyasqan, 1844 watapa octubre killapa 22 p’unchawninpi qallarisqan, Leviticus iskay chunka phisqayoq qillqapi nisqa hina, qanchis yupayllapa santu muyuyninpi Jubileo Trompetanta rikuchin. Milleritakunaqa tukukuypi allinmi karqanku iskay waranqa kimsa pachak watayuq profecíapa p’unchayninmanta, hinaspapas Adventismoqa Hatun Llakikuy qhipaman chaymanta aswan achkata entienderqa; ichaqa kunan p’unchawpi Millerpa “muyuynin” nisqa iskay waranqa kimsa pachak watayuq pachaqqa chunka kuti aswan k’ancharin. Iskay waranqa kimsa pachak watayuq pachapa ukhupi qanchis pacha-kunapa lliw profético kaq señalninkunaqa, Leviticus qillqapa iskay chunka phisqayoq chhika iskay chunka soqtayoq kapitulumankunapi nisqa iskay waranqa phisqa pachak iskay chunka watakunawan (“qanchis kuti”) sut’i profético t’inkiyta kuyun.
The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.
Millermanakunaqa mana chaskirqankuchu apostatamanta Protestantismopaq Catholicismopaq ima nisqankuta: “llaqtaykimanta suwa runakuna”, pikunachus “hatunchakuspa”, hinaspa “urmaqkuna” nisqaqa Antiochus Epiphanespa unanchaqnin kasqanta; chaypi allintam kasharqanku. Paykuna yacharqanku hinaspa amacharqanku cheqaq kayta: Diospa sut’inchay siminpi Roma llaqtam “llaqtaykimanta suwa runakuna, pikunachus rikch’ayninta takyachirqanku” nisqa hina qhawachisqa kashan, manam mayqin mana reqsisqa, historiapi mana ancha imapas niyta atisqa Siria suyupi reychu, paychus rikch’ayninta takyachirqanman hina.
Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.
Kunan p’unchaypi Adventist teólogo runakuna yachachinku “llaqtaykimanta suwa runakuna” nisqaqa Antiochus Epiphanes kasqanta. Kunan p’unchaypiqa, Millerita historiapi mayqin rimanakuy ñawpaq rimanakuyniyuq llaqta, qayllanmanta pasasqa kashaqtin, rikch’ayninta mana unanchasqankuta, nitaq unanchayta atisqankuta (chayqa chiqap yachaywan “llaqtaykimanta suwa runakuna” nisqapa allin unanchasqanwan takyachisqa kashan), chay kikin rimanakuyqa yapamanta kutichisqa kashan ñawpaq rimanakuyniyuq llaqta rayku, paykunaqa yapamanta qayllanmanta pasasqa kashaqtinku.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Maypichus mana rikch’aynin kaqtin, runakuna chinkarinku; ichaqa kamachikuyta waqaychaqqa kusisqan kachun. Proverbios 29:18.
The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.
Milleritakuna allinta yachachirqanku Levitico iskay chunka suqtaqniyuqpi iskay waranqa phisqa pachak iskay chunka watakuna (“qanchis kuti”) Bibliapi aswan hatun hinaspa qipa pacha willakuq kasqanta; ichaqa Laodicea Adventismo chay “quri rumita” 1863 watapi qichurqan, hinaspa kunan p’unchaykunaqa rikuyta munakkuqkunapaq sut’ita rikuyta atin: manam Milleritakunaqa “qanchis kuti” Bibliapi aswan hatun pacha willakuq kasqanta reqsichisqankupim allin karqanku chayllachu, aswanpas “ñak’ariy”, mayqinchus Diospa piñakuyninmi, Israelpa hanaq suyuntapas urin suyuntapas hunt’asqa karqan.
Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.
Kunan p’unchaw iskaynin phiñakuykunapa sapa tukuyninkuna, Daniel qillqapi rimarisqan (huk profetakunapas hinallataq), rikukunman iskay tukuy sayaq hina (ñawpaqpas qhipapas) tawa chunka suqta watayuq pacha ukhupi, chaypi Cristoqa Millerita templota hatarichirqan, imaynachus Moisesqa tawa chunka suqta p’unchaw urqu patapi kaspa ch’in pampapi tabernaculota sayarichinapaq kamachiykunata chaskirqan chaywan rikch’achisqa hina; hinallataq Herodespa templota musuqmanta allichasqan tawa chunka suqta watakunawanpas, chayta fariseokuna Cristowan rimayninkupi sut’ichirqanku pay “kawsarimpusqanmanta”, huk templo mayqinchus rantikuyta ruwqekunawan qolqe tikraqkunawan “thuñichisqa” karqa chayta pichasqanrayku, hinaspapas runa templonpa kawsarimusqanwan, mayqinchus tawa chunka suqta cromosomayuq kaspa kamasqa karqa. Kunanqa, Milleritaq kallpachaq chiqap yachachiyninkuna imaynan karqan hinallataq cheqanmi kachkan, ichaqa kunanqa chunka kuti aswan ukhu, aswan hatun yuyayniyuqmi.
Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.
Kunanqa rikuyta atikun (rikuyta munasqankunaqpaq), Cristo kikinmanta Palmoni hinata reqsichikusqanpi (Admirable Contador, utaq Pakasqa Imakunapa Yupaqninqa), Danielpa pusaq kaq kapítulonpa chunka kimsayuq versículonpi, huk mosqoywan tupanachisqanta qhawachisqa, chay mosqoyqa iskay waranqa kinsa pachak watakunapa pacha unaymanta rikch’akusqanta, hinallataq huknin mosqoywanpas, chayqa iskay waranqa pichqa pachak iskay chunka watakunapa pacha unaymanta rikch’akusqanta. Kay iskay profético pacha unaykunapa t’aqasqa kasqan reqsikusqanman hina, rikuyta atikun paykuna cheqaqtapuni t’inkisqa kasqankuta chunka iskay pachak soqta chunka watakunawan, papal kamachiy paqarisqanwan; chaymantaq chaypas t’inkisqa kachkan Daniel chunka iskaypi kaq chunka iskay pachak isqun chunka watakunawan, hinallataq kikin versículopi kaq chunka kinsa pachak kimsa chunka phisqa watakunawanpas.
The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.
Kanchis Daniel qanchis pusaqniyuq chunka kimsayuq, chunka tawayuq versículokunapi iskay rikch’ayninkunawan tantisqa proféticotiempokunapa aswan achka chiqap sut’inchay tinkuykuna kanku, ichaqa chaykunaqa rikuyta munasqallankunapaqmi reqsisqa kanku. Ichaqa kunan p’unchawpi, iskay rikch’ayninwan huñusqa llapa tiempokunapa tinkuyninkunamanta aswan hawapiqa, Palmoni sutiyoqpa revelasiónninmi kashan (Admirable Yupaqchaq, utaq Pakasqa Imakunata Yupaqchaq). Milleritakunaqa iskay versículokunapi allintam karqanku, ichaqa pisi tupusqa; kunan p’unchawtaq Adventismoqa hunt’asqa, llumpay yanallapi kashan.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.
Sayk'uychis, hinaspa muspaychis; qapariychis, hinaspa qapariychis: machasqaku kanku, ichaqa manam vinuwanchu; urmaykachakunku, ichaqa manam sinchi machachiq upyanawanachu. Imaraykuchus Señorqa qankunamanpas t'ika puñuypa espiritunta ichamurqan, ñawiykichistapas wichqarqan: profetakunata, kamachiqniykichiskunata, rikuyta atiqkunatapas pakarqan. Hinallataq llapan rikuyqa qankunapaq tukupun sellasqa libropa siminkunahin, chayta yachaysapa runaman quspa ninku: “Ama hina kaspa, kayta ñawiriy”; paytaq nin: “Manam atiniychu; sellasqañam.” Hinaspa libroqa mana yachaq runaman qusqapas ninku: “Ama hina kaspa, kayta ñawiriy”; paytaq nin: “Manam yachaqchu kani.” Isaías 29:9–12.
Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.
Paní White sut’in riksinmi chay William Miller-manmi qosqa karqa “hatun k’anchay” Apocalipsis libromanta; ichaqa paypa yuyaynin Apocalipsispa chunka iskayniyuq, chunka kimsayuq, chunka qanchisniyuq, hinaspa chunka pusaqniyuq kapitukunamantaqa, sut’ita rimasaq, mana allinchu karqa. Chay mana allin yuyaykunaqa mana iskay santu qillqa-tabla-kunapi rikuchisqachu kanku; ichaqa Apocalipsispa isqunniyuq kapitulumanta ima rikuchisqa kasqanqa, “jewel” nisqaqa, Islam sutiyuqmi kinsa Ay-kunawan rikuchisqa kasqan.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Willakuyta willakuy runakunapas Apocalipsis qillqataqa pakasqa hina, Santo Qillqakunaq wakin rakikuna-manta aswan pisiy yachayniyuq hina qhawarqanku. Ichaqa ñuqaqa rikurqani kay qillqaqa cheqapuni huk revelación kasqanta, qhipa p’unchaykunapi kawsayta ruwanankupaq kaqkunapa sapaq allinpaq qusqa, cheqaq maypi kasqankuta, imata ruwanankuta yachanankupaq pusananpaq. Diosqa William Millerpa yuyayninta profecíakunaman pusarqa, hinaspataq Apocalipsis qillqamanta hatun k’anchayta qorqa.” Early Writings, 231.
The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.
“hatun k’anchay” nisqa rimayqa Sister Whiteq qillqasqankunapi ancha yachachiqmi. Millerqa Apocalipsispi iglesiakunata, sellokunata, trompetakunatapas allinta entienderqan, chay yachaykunamanta ch’uya angelkunaqa “yuyayninta pusarqanku”. Millerman qosqa “hatun k’anchay”qa iskay santu tablapi rikuchisqa karqan, hinallataq doctrina cheqaq kaykuna, mayqinkunachus “hatun k’anchay” karqanku, musquyninpiqa “joyakuna” hina reqsisqa karqanku. Adventismoqa chay “hatun k’anchay”ta chaskirqan, hinaspataq 1863 watamanta qallarispa llulla joyakunawan pakayta qallarin. “k’anchay” nisqapa kamachikuyninqa kaymi: “k’anchay”qa imawanachus Cristoq runata otaq llaqtata juzgananpaq llamk’achkan.
Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.
Manam “k’anchay”chu llaqtata taripan, manaraq chayqa, paykuna mana hark’asqanku chaymanta chaskiyta atisqanku k’anchaypas taripanmi (hina ruwasqankuta 1856 watapi, achka ejemplokunamanta hukllaña hina). Huknin “k’anchay”wan tupaq allin kayqa, hinaspa “k’anchay” mana chaskisqaqa tupaqninman hina tutayayta paqarichin. Adventismom Diospa Miller-man qusqan “hatun k’anchayta” mana chaskirqan, pakarqanpas; chaymi Adventismopa cimientonkunata rikuchin.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Pipas ukham ukham qhawayki, taqi runakunap chuymanakapa liyt’ki, jach’a qhananak katoqirinakmanta akham si: ‘Jupanakax janiw t’aqhisipkiti ni musparapkiti jupanakan moral ukat ajay tuqit kunjamäñapat layku.’ Cheqpachansa, jupanakax pachpa thakhinakapwa ajllisipxi, ukat ajayupax k’añu luräwinakapan kusisipxi. Nayasti jupanakan sallqjasiñanakapwa ajllirakï, ukat ajjsarañanakapwa jupanakar apayanï; kunatï nayax jawskta ukhaxa, janiw khitis jayskituti; parlkta ukhaxa, janiw ist’apkituti; jan ukasti nayranakaj nayraqatan jan wali lurapxi, ukat kunatï nayax jan kusisktxa ukwa ajllipxi.’ ‘Diosax ch’aman sallqjasiñwa jupanakar apayanini, k’arit iyawsapxañapataki,’ kunatï jupanakax jan cheqañchasiñataki chiqansa munasiñ katoqapkiti ukhamata qhispiyañataki, ‘jan ukasti jan chiqapar sarnaqañan kusisipxi.’ Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
Hanaq Yachachiq tapurqa: “¿Ima aswan kallpayoq pantachiyta yuyayta llullachinman kaymantaqa: qamkuna allin cimientopi hatarichkashaykita, Diospas rurasqaykikunata chaskisqanta yuyay, ichaqa cheqaqpiqa achka imakunata kay pachapa yachayman hina rurashanki, hinaspa Jehovápa contranpi huchallikushanki? ¡Ay, ancha hatun llullakuymin, sonqota munachiq pantachikuymi, runakunapa yuyayninkunata hap’iq, paykuna “huk kutita cheqaq kayta reqsisqankumanta” qhipaman, Diosta yupaychaypa rikchaynintaqa espiritunwan kallpanwanpas pantaspa; hinaspa qhapaq kasqankuta, achka kaqninkuwan yapasqa kasqankuta, imapas mana faltasqanta yuyaspa, cheqaqpiqa llapa imapipas pisichisqa kashaqtinku.” Testimonios, volumen 8, 249, 250.
Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.
Laodicea, mayman Adventismom 1856 watapi tukurqan, rikuchin chaykunataq ñawpaqta “hatun k’anchayta” chaskirqanku, ichaqa destinatakun “sinch’i llullachikuyta” Segunda de Tesalonicensespi nisqaman chaskinankupaq; chaykamataq llapan p’unchaypi creen chay llulla cimientota paykuna sayarichisqankuta qollqe falsoykunatawan ancha chanin rumikuna falsokunata yaykuchispa, Diospa kamachisqan kasqanta, ichaqa cheqaqpiqa chayqa huk cimiento aqupi sayasqa hina kasqanmi. Adventismqa “huk iglesia, mayqen hatun k’anchayta, hatun pruebatapas chaskirqan”, ichaqa huk “iglesia”mi “Señorpa kachamusqan mensajeta” wisch’usqa, hinaspataq chaskisqa “aswan mana razonniyuq nisqakunata, llulla supuestokunata, hinaspa llulla teoríakunata”.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“Mana qollanan ministrukunaqa Diospa contranmanmi churakuchkanku. Paykunaqa Cristo-tawan kay pachapa diosnintawan huklla samaypi yupaychachkanku. Simiwanqa Cristo-ta chaskisqankuta rimanku, ichaqa Barabás-tan hap’ipakunku; ruwasqankuwanmi ninaku: ‘Kay Qharitaqa ama, aswan Barabás-ta.’ Kay siq’ikuna leyekkuqkuna llapallan uyariychik. Satanásqa ruwananmanta atisqanta hatunchakuspanmi rimakun. Payqa yuyarin Cristopa mañakusqan iglesianpi kaq hukllayta chinkachiyta. Ninmi: ‘Lloqsisaqmi llullakuq espiritu hina, atisqaykuna engañanaypaq, huchachanaypaq, condenanaypaq, chaymanta cheqaqta q’ewanaypaq.’ Llullakuypa churinwan llulla testiguwanqa “hatun k’anchayniyoq kasqa iglesiapi,” achka evidenciayoq iglesiapi, chaskisqa kachun; chay iglesiataqmi Señor kachamusqan willakuyta qhispichinqa, chaskinqataq mana allin yuyayniyoq asercionkunata, llulla supusicionkunata, llulla teoríakunatapas. Satanásqa paykunapa upayayninmanta asikunmi, payqa cheqaq kaqta yachaqmi.”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Achkakuna sayarinqaku ñuqaykuq púlpitonkuna patapi llullaq willakuy-pa antorchanta makinkupi apaspa, Satanás-pa uku pacha nina antorchanmantam ratachisqa. Sichus iskayraykuna, mana iñiypas munakusqa waqaychasqa kanman chayqa, cheqaq simita willaq ministrukuna qichusqa kanqaku chay llapa yachaq kasqankuta yuyaykuk runakunamanta. ‘Sichus qam riqsisqankiman karqan,’ nispa Cristo rimarqan, ‘qampas, kay p’unchayniykipi aswanpas, hawka kayniykiman hap’ipakuq imakunata! kunanqa ichaqa ñawiykimantam pakasqa kachkan.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Chayqa kaptinpas, Diospa cimientonqa sinchita sayan. Señorqa paypa kaqkunata reqsin. Santochasqa ministronqa mana ima llullakuytapas siminpi apananachu. P’unchay hina kichasqa kanan, tukuy mana allinpa q’epirisqanmantapas libre. Santochasqa ministeriopas, prentapas, kay mana allin rurayniyuq mirayman cheqaq kawsaypa k’anchayninta phicharispa churaspa, atiyniyuq kallpan kanqa. K’anchay, wawqe panaykuna, aswan k’anchaymi munanchik. Sionpi waqrapi phukuychik; santo orqopi waqyayta uyariychik. Señorpa soldadonkunaqa, santochasqa sonqoyuq, huñunakuchun Señor imatachu rimayta munan paypa llaqtanman chayta uyarinankupaq; payqa aswan k’anchayta qorqan tukuy uyariyta munakkuqkunapaq. Armasqa, wakichisqa kaspa, maqanakuyman wichariychun—atiyniyuqkunapa contranpi Señorpa yanapayninman. Kikin Diosmi Israelpaq llamk’anqa. Llulla simiqa llapallan upallachisqa kanqa. Angelkunapa makinkunam urmachinqa chay llullachikuq yuyaychakunata, kunan kamasqa kaqkunata. Satanaspa perqankunaqa hayk’aqpas mana atipanqachu. Kimsakaj angelpa willakuyninta atipayninmi qatinqa. Imaynatachus Señorpa soldadonkunaq Capitan-nin Jericopa perqankunata urmachirqan, hinallatataq Señorpa kamachikuykunata waqaychaq llaqtanqa atipanqa, tukuy contranku kaqkunapas atipasqa kanqaku. Ama mayqen almapas quejakuchunchu Diospa kamachinkunamanta, paykunaman hanaq pachamanta kachamusqa mensajeta apamurqanku chayrayku. Amaña pantasqankunata maskhaychikchu, nispa: ‘Ancha sinchita rimanku; ancha kallpawanmi parlanku,’ nispa. Ichapas sinchita rimankuman; ichaqa, manachu chayqa necesitakuy? Diosqa uyariqkunapa rinrinkunata suysuchinqa mana paypa vozninta, nitaj paypa mensajeninta kasukunkuchu chayqa. Payqa Diospa siminta sayaykachaqkunata sut’inchanqa.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Supayqa tukuy atiyman chayasqanta churarqan, mana imapas ñuqanchikman, huk llaqtahinata, hamunampaq ñuqanchikta huchachananpaq, qayllachinampaq, hinaspa pantasqanchikkunata saqenanchikpaq kallpachananpaq. Ichaqa kanqa huk llaqta, paykunaqa Diospa arkanta apanqaku. Wakinqa ñuqanchik ukhummanta lluqsinqaku, arkata mana mastaña apanankupaq. Ichaqa paykunaqa manan perqata hatarichiyta atinqakuchu cheqaq kayta hark’anankupaq; imaraykuchus chayqa ñawpaqman, hanaqmanpas rinqa tukukuyninkama. Ñawpaq watakunapi Diosqa runakunata hatarichirqan, kunanpas paypaq kanmi runakuna suyasqakuna, wakichisqaña paypa kamachisqanta ruwanankupaq—runakuna, hark’akuykunata p’asayta rinqaku, chaykunaqa mana allin morterowan llusisqa perqakuna hina kasqankurayku. Dios runakunaman Espiritunta churaptinqa, paykunaqa llamk’anqaku. Señorpa siminta willakunqaku; vozninkutapas trompeta hina oqharinqaku. Cheqaq kayqa manan pisiyachisqachu kanqa, nitaj atiyninta chinkachinqachu paykunapa makinpi. Paykunaqa llaqtata huchankunata rikuchinqaku, Jacobpa wasintataq huchankunata.” Testimonies to Ministers, 409–411.
To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.
“sapa p’unchay” nisqa satanaspa unanchanta Cristopa unanchan kasqanta riqsichiyqa, “Cristota kay pachapa diosnintawan huklla samaypi yupaychaymi.” Imayna sut’inchaspapas Cristota chaskinku, chay hinallataq Barrabasta hap’ipakunku, ruwasqankuwan ninku: “Manan kay Qharichu, aswanqa Barrabasmi.” Millerpa musquyninpi “kurkikuna” hina rikuchisqa cheqaqkuna, iskay santu tablapi sut’i siq’isqa hinallataq qhawachisqa, chaymi “hatun k’anchay” kasqa, mayqanta Miller chaskinanpaq qusqa karqa, hinaspa mayqantachus Adventismoqa qhesachkan.
They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.
Cristota satanak señalenwan alabashankuta niyanku, hinaspataq Diospa cimiento patapi sayashankuta mañakunku; ichaqa chayqa llullakuq cimiento, mayqenkunachus chay pantasqa doctrina ruwasqaman sayakunku, llapa paykunaman sinchi pantayta apamuq. Inti uramanqa mana imapas musuqchu kachkan, hinaspataq kunan pacha Israelqa ñawpaq Israelpa profetapa ñanninkunallatam purishan.
“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?
“Hukmi llakiyta ñuqa almaiyman ñak’ariyta apamun: Diospa munakuyninpa hatun pisi kayninmi, mayqinchus chinkarqa k’anchaytawan cheqaq kayta mana sayk’uspa hark’asqanrayku, hinaspa chaykunapa llank’ayninrayku, mayqinkunachus kallpachakuspa llank’arqanku, paykunam, rikusqa pruebakuna hukninpa hawan hukninmi yapasqa kaptinpas, Dios cachamusqan willakuypa ruwanasqanta mich’anankupaq huk kallpata rurasharqanku. Paykunata judío nacionman rikuchini hinaspa tapuni: ¿Wawqinchikkunata saqesunchu chay kikin ñanpi ñawsa hark’aywan purinankukama, prueba p’unchaypa tukukuyninkama? Sichus hayk’aqpas huk llaqta cheqaq, fiel vigilantekunata necesitasharqa, mayqinkunachus mana upallanakunkuchu, p’unchay tuta qapariqkuna, Dios qosqan amonestacionkunata waqyaspa, chayqa Qanchis kaq p’unchay Adventistakunami. Mayqinkunachus hatun k’anchayta hap’irqanku, bendecisqa oportunidadkunata, hinaspa Capernaum hina privilejio nisqapi hanaq pachakama oqarisqa karqanku, ¿paykunachu mana allinta chaykunata apaykachasqanrayku saqesqa kanqaku qosqa k’anchaypa hatun kayninman hina yanayayman?”
“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.
“Munani ñuqanchik wawqikunaqman ruwakuyta, General Conference-man huñunakunqaku chaykuna, Laodicea runakunaman qusqa willakuyta uyariykuspa kasukuykunankupaq. ¡May hina ñawsa kayninmi paykunapa! Kay yachachikuyqa yapamanta yapamanta qankunaman reqsichisqa karqa, ichaqa espiritu kayniykichikmanta mana kusisqa kaynikichikqa manam ancha ukhu, nanaywan hunt’asqa karqachu, allinchayta ruwanampaq. ‘Qammi ninki: Qhapaq kani, imaymana kaqkunawan yapasqa kani, manam imatapas necesitaniñachu; ichaqa mana yachankichu qamqa llaqueypaq, wakcha, mana kusisqa, pobri, ñawsa, llach’ap’achasqa kasqaykita.’ Kikillanmanta engañasqa kaypa huchanmi iglesiakunanchikpa patanpi kashan. Askha runakunapa religiónpi kawsayninqa llullakuymi.” Manuscript Releases, volume 16, 106, 107.
“Capernaum” was the city which Jesus chose as his own city.
«Capernaum» karqa llaqtam Jesús akllarqan kikinpa llaqtan kananpaq.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Capernaúm llaqtapiqa Jesúsqa tiyanqa karqan puriyninkuna rantisqankunapa chawpinpi, hinaspataq ‘Kikin llaqtan’ nisqawan riqsisqa karqan. Chayqa Galilea qochapa patanpi karqan, hinallataq sumaq Gennesaret pampapa tinkuynin muyuriqpi, mana chaymanta chiqap kaspapas.” El Deseado de Todas las Gentes, 252.
Christ chose Capernaum as he had chosen Jerusalem of old.
Cristoqa Capernaum llaqtata akllarqan, imaynachus ñawpaq tiempospi Jerusalén llaqtata akllarqa hina.
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.
Churitaqmiqa huk aylluta qosqayki, kamachiqniy Davidqa ñawpaqniypi sapa kuti achkiy kanampaq Jerusalén llaqtapi, ñoqaqa akllakusqay llaqtapi sutiyta churaypaq. 1 Reyes 11:36.
Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.
Cristoqa Adventismo-ta 1844 watapi llaqtan hina akllarqan, hinaspataq 1863 watakama, Adventismoqa “Jericó” nisqa llaqtata musuqmanta sayarichirqan, chayqa Laodicea nisqaman rikch’akuq samayniyuq kayta, qhapaq kaytawan unanchan. Imaynan ñawpa Israelwan karqan, chayhinataqmi kunan p’unchaw Israelwanpas. Adventismoqa Diospa sapaq llaqtanpa runankuna kasqankuta creen, ichaqa chay “hatun k’anchayta” rechazarqanku, mayqinchus llaqtayoq kaypa prueba-ninta qon. Silo hinata, Elí, Hofni, Phinees p’unchawkunapi, Adventismoqa juzgasqa kanqa chay “hatun k’anchayman” hina, mayqintachus chaskinankupaq oportunidad qosqa karqan.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Diospa wawankusqan churinkuna nisqakunapa chawpinpi, ancha pisillataqmi paciencia rikuchisqa karqan, hayk’aqmi k’askaq simikuna rimarisqa karqan, hayk’aqmi qhuk p’unchawniyuq iñiykuyniyoqkuna mana kasqankurayku sinchi huchachiykuna rimasqa karqan. Askha runakunaqa huk iglesiakunaman perteneciqkunata hatun huchasapak runakuna hina qhawarisqanku, ichaqa Señorqa manam chaynatachu qhawarin. Pipas huk iglesiakunapi kaqkunaq miembrosninkunata chayhina qhawariqkunaqa, Diospa atiyniyoq makin urapi pisiyman uraykuchikunankupaqmi necesitanku. Paykuna huchachisqankukunaqa ichapas aswan pisillataq k’anchayniyuq karqanku, pisilla oportunidadkunata, privilegioykunatapas hap’iq karqanku. Sichus paykunaqa chaskisqankuman hina k’anchayta, imaynan noqayku iglesiakunapi askha miembroskuna chaskirqanku, chayqa aswan hatun utqaywan ñawpaqman puriyta atinkuman karqan, hinallataq iñiyninkuta kay pachaman aswan allinta rikuchiyta. Chay k’anchayninkumanta alabakuqkuna, ichaqa mana chaypi puriqkunamantaqa, Cristoqa nin: ‘Ichaqa noqaqa niykichikmi, juicio p’unchawpi Tiropaq Sidonpaqwanqa qankunamanta aswan atipanapaqmi kanqa. Qanpas, Capernaum [Qanchis p’unchay sábado waqaychaq Adventistakuna, hatun k’anchayniyuqkuna], hanaq pachakama hoqarisqa kaq [privilegio nisqapi], uku pachakama urmachisqam kanki: imaraykuchus qanpi ruwasqa atiyniyoq ruwanakuna Sodoma llaqtapi ruwasqa kasqanman hinaqa, kunankama chayqa sayasqa kanman karqan. Ichaqa niykim, juicio p’unchawpi Sodoma suyupaqa qanmanta aswan atipanapaqmi kanqa.’ Chay pachapin Jesusqa kutichispa nirqan: ‘Agradeceykim, Taytáy, hanaq pachaq kay pachaq Señornin, kaykunata yachaysapa, prudente [kikinkupa qhawariyninpi] kaqkunamanta pakasqaykirayku, wawakunamanñataq rikuchisqaykirayku.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘Kunanqa, qankuna llapan kay ruwaykunata ruwasqaykichikrayku, ninmi Señor, qankunaman rimarqani tutamanta hatarispay rimarispa, ichaqa mana uyariwarqankichikchu; waqyarqaykichiktaqmi, ichaqa mana kutichiwankichikchu; chayrayku kay wasiman, sutiywan sutichasqa kasqanman, maypichus qankuna hap’ipakunkichik, hinallataq qankunaman churasqay, taytaykichikkunamanpas qusqay lugarman, Siloman imaynachus ruwarqani, hinatam ruwasaq. Hinaspan qankunata ñawpaqniymanta wikch’umusqaykichik, llapan wawqeykichikkunata wikch’umusqayman hina, Efraínpa llapan miraynintinpas.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Señorqa noqayku ukhupi sumaq ancha ancha chanin hatun llank’anakunata sayarichin, chaykunataq manam kay pachapi runakuna imayna kamachinku hinachu apachikunan, aswanqa Diospa kamachiyninman hina. Chaykunaqa paypa hatunchasqanman sapalla qhawarispa apachikunan, tukuymanta wañuyman rinakuy alma-kuna qispichisqa kananpaq. Diospa llaqtanmanqa Espíritu-pa testimoniokuna hamusqa, ichaqa achkakunaqa manam yuyaykuchkankuchu piñayninkunaman, willakuyninkunaman, hinaspa yachachikuyninkunaman.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Uyariychis, kay mana yuyayniyuq, mana yachayniyuq runakuna; ñawiyuq kashaspapas mana qhawanichu; rinriyuq kashaspapas mana uyarinichu: mana-chu noqata manchakunkichik, nin Señorqa; mana-chu ñawpaqniypi chukchakunkichik, lamar qochapa patanpaq t’ika allp’ata wiñay kamachisqaywan churaykusqayrayku, mana chayta pasananpaq; olasninkuna maqanakuspapas mana atipanchu; qaparispapas mana patanta wat’anchu? Ichaqa kay llaqtayuqkunaqa kutirik, sasa sonqoyuqmi kanku; kutirispa ripusqankuña. Manataq sonqonku ukhupipas ninchu: Kunanqa manchakusun Señor Diosninchikta, paymi paraqta qun tiempollanpi, ñawpaq para-ta qhipa para-tawan; paymi cosechapa señalasqa semanakunata waqaychananchikpaq. Huchaykikunaqa kay allinkunata karuncharqanku qankunamanta, huchaykikunataq allin kaqkunata hark’arqanku qankunamanta.... Manam juzgankuchu wakcha wawa mana taytayuqpa causanta, chaywanpas allin risaq kanku; muchuqpa derechontaqa manam juzgankuchu. Manachu kaykunarayku castigasqayki, nin Señorqa; manachu alma-yqa kutichikunqa kayhina naciónmanta?’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“¿Señorqa nichunchu ninqa: ‘Ama mañakuychu kay llaqtapaq, amataq qapariyta ni mañakuytapas paykunapaq oqarichiychu, amataq noqa-man intercedeychu: manan uyarisqaykichu’? ‘Chayraykun para wayr’akuna hark’asqa karqan, qhipa paraqa mana karqanchu.... ¿Manachu kunan pacha qaparinki noqa-man: Taytay, qammi waynay kawsayniypa pusariyniy?’” Review and Herald, August 1, 1893.
We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.
Qatiq qelqaq qillqapi sut’inchasqa “hatun k’anchay” William Miller-man Revelación libromanta qosqa kasqanta qatiq artikulopi mast’arisun.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
“Cristo kay pachaman hamuspa cheqaq religionta rikuchinanpaq, hinaspa runakunaq sonqonkunatawan ruwasqankunata kamachinanpaq kaq kamachikuykunata hatunchananpaq, llullakuyqa chay hatun achkiyta hap’iqkunapi anchataña sapichakusqa karqan, chaymi manaña achkiyta entienderqankuchu, nitaq cheqaq kayrayku tradiciónninkuta saqiyta munarqankuchu. Hanaqpachamanta Yachachiqta qhesachirqanku, gloriaq Apunta chakatarqanku, kikinkuq costumbrenkuta hinaspa inventosninkuta waqaychanankupaq. Chay kikin espírituqa kunan p’unchaypas kay pachapi rikurin. Runakunaqa cheqaq kayta maskhaymanta qochakunku, ama tradiciónninku chinkachisqa kananpaq, hinaspa musuq orden kaqkuna ama yaykunanpaq. Runakuna ukhupi pantayman urmaypaq sapa kutiña kachkan, hinaspa runaq yuyayninkunatawan yachayninta ancha hatunchayman k’umuykuqmi kanku, ichaqa Diosmanta kaq wiñaypaq kaqqa mana reqsisqachu nitaq chaninchasqachu.” Counsels on Sabbath School Work, 47.