We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.
Ñawpaq kaq chay kimsa kaq angelpa kuyuykunawan kikinchasqanta rikhurqanchik, tukukuypi unqusqamanta kicharisqa kaptin “yachaypa yapakuynin” imata simbolikuta rikuchisqanta aswan allinta entiendenanchikpaq. Kaypi munanchik rikuchiyta chayqa cheqaq kaypa hatunyaynin kasqanta, chaymi qhipaman chay qhipa para hina tukukapun, chayqa Chawpi Tuta Qapariypa willakuyninmi. Simbolohinaqa, “yachaypa yapakuynin” Danielpa librunmantam hamun, chaypitaq reqsichisqa kashan iskay kastata yupaychaqkunata pruebananpaq hinallataq paqarichinanpaq profetiku yachay hina.
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.
Payqa nirqan: «Riy, Daniel, puriykuy; kay simikunaqa tukuypa pacha chayamunankama wichq'asqa, selloswan wisq'asqa kachkan. Askha runakunan pichasqa kanqaku, yuraqyachasqa kanqaku, hinaspa pruebanakunapi mallkisqa kanqaku; ichaqa mana allin runakunaqa mana allinta rurallankupuni; mana mayqin mana allin runapas entiendenqachu; ichaqa yachaqkunaqa entiendenqaku». Daniel 12:9, 10.
In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”
1989 watapim “yachay yapay” kicharisqa karqa, chaymi qhipaman tukuyta rikuchinqa ishkay kasta yupaychaqkunata. Chay ishkay kastaqa rikuchisqa kanku imayna qhipa tamya willaywan tinkusqankumanta. Mana allin runakunaqa mana reqsinku, nitaq chaskinkuchu qhipa tamyata; yuyaysapa runakunaqa arí reqsinkun. Chayrayku mana allin runakunaqa mana rikunkuchu hayk’aq qhipa tamya urayta qallarisqanta, chaytaq qallarisqa karqa llaqtakuna phiñakusqan p’unchaypi, 11 de septiembre de 2001. Ñuqanchikqa rimashanchik Laodicea Adventismo-pa umalliqninkunaman, Ezequiel pusaqniyuq isqonniyuq kapitulukuna ukhupi rikuchisqa hina, hinallataq Isaías iskay chunka pusaqniyuq kapítulopi. Isaíaspiqa “asikuywan qhawaq runakuna” “llullakunata” ruranku “pakakunankupaq,” hinaspa “llulla kay” urapi “pakakusqaku.”
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.
Chayrayku, uyariychik Señorpa siminta, qamkuna asipayak runakuna, kay Jerusalén llaqtapi kachka kay llaqtata kamachiqkuna. Qamkuna nirqankichikmi: “Wañuywan rimanakuyta ruwarqayku, ukhu pacha supaywanpas acuerdota ruwarqayku; maymi llumpaq muchuy pasarunqa chayqa, manam noqaykuman chayamunqachu; llullakuytan pakarina wasiyku ruwakurqayku, llullakuy uramanmi pakakurqayku.” Isaías 28:14, 15.
The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.
Qhipa p’unchaykunapi Jerusalén llaqtapi ñawpaq qharikunaqa “samay” chaymanta “kawsariy musuqchasqa” nisqakunapa pruebanta mana atipanichu; chayqa “sikiq sikiqman” nisqa metodologíawan rikuchisqa kashan, mayqenchus yachaqkunaq qhipa p’unchaykunapi qhipa para-ta reqsinankupaq saqin, Millerita historiapi qhipa paraq historiapi rikuchisqa willakuywan. Pasaje ukupi Isaías nisqanman hina, “asipayakuq qharikunaq” profétik característicanqa llulla simiwan pantasqa rimaywanmi, chaykunapa uranpi pakakuspa chaykunatataq amparakunankupaq refugionta ruwakurqanku. Chayrayku, qhipa paraq willakuyninpa pruebawan tinkisqa kaspa (“samay” chaymanta “kawsariy musuqchasqa” nisqa, mayqentachus mana uyariyta munarqankuchu), Jerusalén llaqtapi ñawpaq qharikunaqa huk llullatam chaskirqanku.
The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.
Qhipa tamya willakuyninqa chayamun huk rimanakuywanmi, Habacuc qelqap iskay kaq kapitulopi nisqa hina, chaypi qhawariq Diosmanta tapukun imatataq kutichinan “rimanakuy” nisqapi paypa willakuyninpi, imaraykuchus chay iskay kaq kapitulopa huk kaq versiculopi “reproved” nisqa simiqa “argued with” ninanmi.
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.
Ñoqaqa sayaykusqaypi sayasaq, torre patapitaq churakusaq; qhawarisaq ima nisqantachus ñoqarayku, ima kutichiytataq ruwasaq huchachawasqaymanta. Habacuc 2:1.
The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.
Yachaqkuna qipa para-manta rimanakuy pachapi, Millerpa quri rumi-kunahinata rikuchisqa chiqaqkunata qawarichinku; chaykunaqa hinallataq Millerista-kuna riksichisqan, sayachisqan, hinaspa qawarichisqan tiyanapaq saphi chiqaqkuna kanku. Chay chiqaqkunaqa Cristo hina rikuchisqa kanku, Wiñay Pacha Rumi.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Diospa qhawariqninkuna hina Sionpa perqanpi sayaqkunaqa runakuna kachunku, llaqtaman manaraq chayashaqtin peligrokunata rikuy atiqkuna,—cheqaq kayta pantaymanta, chanin kayta mana chanin kaymanta sapaqchaspa reqsiy atiq runakuna.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Willakuyqa hamusqaña: Mana imapas yaykuchisqa kananchu, iñiypa cimientoninta chinkachinampaq, mayqen patapim ñuqanchik 1842, 1843, 1844 watakunapi willakuy hamuptinmanta pacha ruwaspa hamurqanchik chayman. Ñuqaqa kay willakuypim karqani, hinaspapas chaymanta pacha kay pachapa ñawpaqenpi sayashani, Diospa qowasqanchik k’anchayman cheqaqta kasukuspa. Mana yuyaykuchkuchu chakichikta uraykachiyta chay patamanta mayqenman churakusqa karqan, sapa p’unchaw Señorta tukuy sonqowan mañakuspa maskasqanchikrayku k’anchayta. ¿Yuyankichu ñuqa saqeymanman Diospa qowasqan k’anchayta? Wiñay Rumin hina kanan. Qosqasqa kasqanmantapacha pusaykachasqani.” Review and Herald, April 14, 1903.
The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”
Ñawpa runakuna qhipa tamya willakuy llullaqta apamunku, chaytaq Isaías qillqapi “llulla” hina, mana cheqaq kay hina rikuchisqa. Ezequiel pusaq ñiqi capítulopeqa, chay willakuyqa maypachachus Jerusalén llaqtapi ñawpa runakuna intita yupaychashanku chay historiata reqsichin, hinaspataq qatiq capítulope Diospa sellonta chaskiqkunawan tupachisqa kanku. Kimsa kaq millay ruwayqa (miray) llulla qhipa tamya willakuyta rikuchin, “Tamuzrayku waqay” nisqawan sut’inchasqa hina. Adventismoq kimsa kaq mirayninpi, 1919 watapi qallarisqampi, “llulla” huk yachachiyqa yaykusqa, W. W. Prescottpa 1919 Biblia Huñunakuypi llulla evangelio público hina willasqanwan t’inkisqa. Chay “llulla”qa kimsa kaq miraypa huk sut’i yachachisqanmi, hinaspataq chay “llulla”qa llulla qhipa tamya willakuypa llulla cimientonmi, “Tamuzrayku waqay” nisqawan rikuchisqa.
It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.
Ancha allinmi tiempota churay “llulla” nisqata sut’inchanapaq profecíapi, imaraykuchus “llulla”mi hatun razón kasqanrayku Laodicea Adventismo mana rikunanchu yachay yapakusqanta 1989 watapi. Chay “llulla”qa kaymi: Danielpa libronpi “sapa p’unchay” nisqaqa Cristopa santuariopi ministerionta reqsichin. “Sapa p’unchay” nisqata proféticamente Cristopa santuario ministerionman churayqa llulla, mana allin profecía-aplicaciónmi; ichaqa “llulla”qa manam sapallanchu “sapa p’unchay” nisqapa pantasqa reqsichisqanta profecía símbolokasqanmanta sut’inchayqa, aswanpas huk “llulla”tawanmi reqsichin, chayqa kayta nispa: Hermana White chay pantasqa aplicacionwan acuerdopi kasqa; hinaspataq chay llullakusqawanmi chay pantasqa aplicacionta sayarichinku hina rurasqa cheqa kaq verdadta.
The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”
Daniel chunka huk ñiqinpi qhipa soqtan versículokunapa chiqap unanchasqanqa, kinsa chunka versículomanta soqtayuq chunka suqtayuq versículokama nisqawanmi rikuchisqa karqan; chayrayku, Hermana White Daniel chunka huk ñiqinpa hunt’asqa tukukuyninmanta rimarispa, nin: “chaypi nisqa escenakunaman rikch’akuqkuna” kinsa chunka versículomanta soqtayuq chunka suqtayuq versículokama nisqapi tarikusqankunaqa “yapamantan kutimunqaku.”
Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.
“sapa p’unchaw” nisqapa llulla sut’inchasqanwan llamk’aspaqa, llulla históriku sayariyta paqarichin. Daniel qillqap chunka hukniyuq t’aqapi, kimsa chunka manta suqta chunka suqtakama qillqasqa historiapiqa, “sapa p’unchaw” nisqapa qichusqa kayninpas kachkan. “Sapa p’unchaw” nisqaqa icha Miller llaqtapi yachachisqan hina churakusqa kanman, icha Prescottwan Daniells-p yachachisqan hina churakusqa kanman. Mayqin churakuy akllasqa kasqanman hina, iskay sapan históriku sayariykuna paqarinqa.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Paypa rikraykunañam sayarinqaku paypa favorninpi, hinaspan kallpayuq santuarionta qhellichanqaku, sapa p’unchaw sacrificiotapas qichunqaku, hinaspan churanku ch’inyayta rurachiq millay abominacionta. Daniel 11:31.
According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.
Hinallataq yachachisqa rikuchisqanman hina, kay chaskisqa qillqapi sut’inchasqa willakuy, chaymanta kimsa chunka versotapas, iskay chunka iskayniyuqmanta soqta chunka suqtayuq versokunakama huñusqa, kutichisqa kanan tiyan Daniel chunka hukniyuqpi tawa chunka versomanta pichqa chunka pichqayuq versokamakama.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]
“Daniel qhelqepa chunka hukniyuqpi kaq willakuyqa casi hunt’asqa tukuyinman chayasqaña. Kay willakuy hunt’akusqanman hina pasasqa historiapa achka rakinmi wakmanta kutichisqa kanqa. Kimsa chunka kaq versiculopi rimarisqan huk atiyniyuqmanta, payqa ‘llakisqa kanqa, [Daniel 11:30–36 quoted.]
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Kay simikuna, kay simikunapi nisqakunaman rikch’akuq, pasanqaku.” Manuscript Releases, número 13, 394.
The verse where we find “the daily,” is verse thirty-one.
“sapa p’unchaypa ruwasqa” nisqata tarisqanchik versículoq kinsa chunka hukniyuqninmi.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Paypaqkunan kachkanqa paypa favorninpi, hinaspan kallpayoq santuarita qhellichanqaku, sapa p’unchaw sacrificiotaqa qechunqaku, hinaspan churaranqaku ch’inyayta ruraq millay cheqnikuyta. Daniel 11:31.
The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.
Chay versículopi “brazokunaqa” “paypa favorninpi” sayarinku. “Brazokunaqa” huk atiyniyuq kallpamin, imaynatachus chaypaq “sayarinku” runapas atiyniyuq kasqan hina. Versículopiqa “brazokuna” kikinmi “paypa favorninpi” sayan, hinaspataq “brazokuna” kikinmi “kallpayoq santuariota qhellichan,” “brazokuna” kikinmi “sapa p’unchay rurasqata qichun,” hinaspataq “brazokuna” kikinmi “ch’inyayta ruraq millay cheqnisqa kaqta churay.” Apocalipsis qhelqap chunka kimsayuq kapítulonpiqa, dragón nisqa, mayqinchus pagano Roma kasqa, papadoman quimsa imakunata qon.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Chay uywa, ñuqa rikurqani, huk tigriman rikch’akuqmi karqa; chakinkunataq ukhumaripa chakinkunaman rikch’akuqmi karqa, simintaq leónpa siminman rikch’akuqmi karqa; dragontaq payman atiynta, tiyananta, hatun kamachiytawan qorqa. Apocalipsis 13:2.
The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.
Leopardoman rikch’akusqa uywaqa Hermana White-pa nisqanman hina papakuy kasqanta reqsichisqa; chaymanta chunka iskayniyuq qillqapi Hermana White reqsichin dragonqa iskaynin kasqanta: Satanáspas, hinallataq Roma paganakunapas.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Chaymi, dragón nisqaqa, qallariyninpiqa, Satanástam rikuchin; ichaqa iskay kaq yuyaypiqa, pagano Romaq unanchaqanmi.” El Gran Conflicto, 439.
In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.
Pusaq iskayniyuq ñiqinpi, Apocalipsis chunka kimsayuq kapítulopi, pagano Romaqa soldadokuna kallpanta, “armas”ninta, papadoman qorqan, qallarispa Clodoveo, Francokunapa qhapaqninwan (Francia), wata 496‑pi. Pagano Romaqa papal Romaman kamachiy tiyananta qorqan wata 330‑pi, emperador Constantino Roma llaqtamanta lluqsispa imperial Romaq umalliq llaqtanta Constantinopla llaqtaman astachisqanpacha. Pagano Romaqa civil kamachiyta papadoman qorqan wata 533‑pi, Justiniano huk kamachikuyta lluqsichisqanpacha, chaypi papadota llapa iglesiakunapa uman kasqanta, hinaspa herejekunapa allinchachiqnin kasqanta riqsichispa.
In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.
Kimsa chunka hukniyuq versículopi “brazo”-kuna sayariqkunaqa, pagano Romaq soldado kallpankunam, papap siminpaq sayarirqanku Cloviswan qallarispa wata 496-pi. Kay ruwayrayku papakuna Francia llaqtata sutichanku “Iglesia Católica-pa qhapaq churin paqarisqa” nispa, hinallataq wakin kuti “Iglesia Católica-pa kuraq ususi” nispa. Kimsa chunka hukniyuq versículopi, Constantino wata 321-pi domingo p’unchaypaq kamachiyta churaykuspataq, chaymanta wata 330-pi capitalta Roma llaqtamanta Constantinopla llaqtakama kuyuchisqanmanta qhipaman, ñawpaqta mana atipanakuy atisqa imperioqa urmaq qallarin, Apocalipsis libroq pusaq kaq capítulo-pi tawa ñawpaq Trompeta kallpakuna Roma imperiopa contranpi mana tukukuq maqanakuyta qallarisqanrayku. Bárbaro-kunapa Genseric-pa ruwasqa maqanakuykunapa llipin yuyaychayninqa Roma llaqta contram karqan, chay llaqtaqa wata 330-man chayaqkama Roma imperiopaq “kallpanpa santuario” nisqa karqan. Wata 330-manta ñawpaqman barbaro yaykuy maqanakuyqa “kallpanpa santuario”-ta qhellichiyta ruranan karqan, paganismo Romaq “brazo”-nkuna papap siminpaq sayarinankama, wata 496-pi qallarispa.
Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.
Manam paganokuna Romaqa kimsa imakunatam qaran papal atipayninman, soldadokuna atiyninta, llaqtapi kamachiyta, hinaspa Roma llaqtapa tiyananta quspa; chayllatachu manam rurasqa, aswanpas kimsa wakrataqa qichurqan papal Romapaq.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Waq waqaycharqani waqrankunata; hinaspan qhawarirqani, paykuna chawpimanta huk huch’uy waqra lluqsimusqa, mayqanpa ñawpaqenpi kimsa ñawpaq waqrakuna saphinmanta oqarisqa karqanku. Hinaspan qhawarirqani, kay waqrapin karqa runapa ñawinkunaman rikch’akuq ñawikuna, hatun imakunata rimariq simipas. Daniel 7:8.
The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.
Danielpa qanchis kaq kapitulumniypi “sap’ipita horgosqa” kananpaq nisqa kimsa waqraqa, papadopa atiyninman wiñayta hark’asqanku kimsa hatun kallpakkunata rikuchirqan. Chay kimsamanta qhipa kaq waqraqa chinkachisqa karqan, wata 538pi gotokuna Roma llaqtamanta qarqosqa kaptinku. Paykunaqa llaqtamanta qarqosqa karqanku pagano Romapa “brazo”nkunawan, imaraykuchus chay “brazo”kunaqa wata 538pi papadota (chinkaypa millay cheqnisqa ruwayta) chay pacha reqsisqa kay pachapa tronoman tiyachinankupaq karqan.
Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”
Daniel chunka huk ñiqin chunka hukniyuq kinsa chunka hukniyuq versículonqa, “brazo” nisqakunaq (Roma pagana) tawa imakunata ruranankuta reqsichin. Chaykunaqa papadupaqmi “hatarinqaku” karqan, imaynachus wata 496 pi rurarqanku hina. “Kallpayoq santuarion” qhellichanankupaqmi karqan, Roma llaqtapi sinchi awqanakuy militar-kuna iskay pachak wataman hina apasqa kasqanwan rikuchisqa. Papadotaqa wata 538 pi kay pachaq tronu patamanmi “churankaku” karqan, hinallataqmi “sapa p’unchayta qichunkaku” karqan.
The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.
Kay versículopi “qichuy” nisqa hina tikrasqa hebreo simi (sur), “hurquy” ninanmi. 508 watakamaqa, Romano imperiopi kashaq paganisumanta sayariy, papadopa atiyninman oqarinanta hark’ashaq, tukuy hinantinpi kamachisqa karqan utaq chinkachisqa karqan.
To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.
“sapa punchaw” nisqanta Cristoq santuarionpi ministrasqanta hina riqsichiyqa pantasqa churaymi; ichaqa Laodicea Adventista historiapi cheqaqllata ruwasqa llamk’ay, mayqenchus chay pantasqa churayta cheqaq hina riqsichirqan, huk sut’inchasqa “llullakuypi” hap’isqa karqan, mayqenchus Adventismopa kinsa kaq mirayninpi hunt’asqa karqan. Hermana Whitepa kamachikuynin, kinsa chunka versículomanta suqta chunka suqtayuq versículokama historiata Daniel chunka hukniyuqpa qhepa hunt’akuyninpi kutimunanta, “asipayasqa qhari-kuna” Jerusalenta kamachiqkunaman mana atiyta ruwarqan, kinsa chunka hukniyuq versículoman huk yuyayta churayta, mana chayllawan Profecíaq Espiritunta p’enqachispa.
The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”
“Qasillakuy runakuna” yachachinku papakuna kamachiyqa qichurqanmi Cristoq santuarionpi ministronmanta chiqap yachayta, papal misata yaykuchisqanwan, chaymi hanaq pacha santuarionpi Cristoq ruwasqanpa llullachiq rikch’aynin. Sichus kayqa “sapa p’unchaypaq” nisqaq cheqaq ninan karqan chayqa, chayri kimsa chunka hukniyuq versiculopi sayarirqanku “makikuna” nisqaqa papakuna kamachiy kanman karqan, imaraykuchus versiculopa gramatical nisqan allinchasqan mañakun chay “makikuna” nisqaqa chay “sapa p’unchaypaq” nisqata qichuq atiyniyuq kananta.
In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?
Llullank’akunapa mikhunan hinata hark’ananrayku, paykunaqa niyku papakuna kamachiy (makikuna) Cristoq hanaq pacha santuarionta qhelliyachirqan. Hebreo simipi “kallpayoq santuario (miqdash)” nisqaman tikrasqa simiqa ichaqa huk mana Diospaq santuario, utaq Diospa santuarionmi. Sichus Daniel munanman karqan Diospa santuarion papakuna kamachiywan qhelliyachisqa kanananta willayta, chayqa hebreo “qodesh” nisqa simita llamk’achinman karqan, mayqinchus Diospa santuarionllata rikuchin. Chayqa, maypitaq Bibliapi utaq Profecíaq Espíritu nisqapi qelqasqa kachkan hanaq pacha santuarioqa hayk’aqpas papakuna kamachiyninwan qhelliyachisqa kasqanta, utaq qhelliyachisqa kananta?
Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.
Cheqaqmi, cristianokunapa huchankuna hanaq santuarioq librunkunapi qillqasqa kanku, ichaqa chay rikuchiyqa mana ninchu Diospa santuarion qhellichasqa kasqanta. Santuarioq pichasqanqa santuariopi kachkak qillqa librukunapa pichasqanta rikuchirqan. Aswanpas, papal atiyniyoqqa hayk’aqpas manan cristianochu karqan, chayrayku hayk’aqpas manan allin tapuy juicioq librunkunaman qillqasqachu karqan. Papap siminpaq reqsichisqa sapallan juicioqa Diospa phiñakuyninpa ruray juicioyninmi.
The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?
“Rikrakuna”pas “churana karqa ch’inyayta ruraq millay kaqta”; chayqa ima atiyniyoq kallanman? ¿Ima atiyniyoqtan papakunaq kamachikuynin churarqa? Hinaspataq, kinsa chunka hukniyoq versículopa qallariyninpiraq, ¿ima atiyniyoqpaqmi papakunaq kamachikuynin sayarirqa?
The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.
Laodiceapi adventismopi mana yachaqkunaqa, wiñay kawsayninkuta churashqanku sellasqa qillqata mana ñawiriy atiq runakunapa makinman, chay runakunaqa chay hina waqllichisqa bíblica aplikasyonwan rinrinkuta qaspichisqa kasqanmanta ichaqa kusikuyta atinman; ichaqa aswan pasaypa mana allinmi pantayninkuta sayachinankupaq reqsichikunankupaq hina historiata apayta munaspa, Daniel chunka hukniyuqpa qhipa soqtayuq versiculonkunañawan tupachiyta munay.
In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”
Unchunkuy Soviétic Unión urmayman chinkarqanman qayna willakuypi, mayqinpas rikuchiyta atin Daniel chunka hukniyuq qillqapi tawa chunka versículopi “Uray llaqtakunapa Qhapaqnin” hina rikuchisqa kasqanta, Hukllachasqa Estados Unidospa awqanakuy kallpanqa papadonapaq sayarirqan, imaraykuchus Ronald Reaganqa pakasqa huñunakuyta rurarqan Biblia profecíapi anticristo nisqawan. Chayta ruwaspanmi reqsichirqan Protestantekuna papadonapa hatariyninman contrapi ima hark’akuyninkupas Estados Unidospi ñitisqaña kasqanta, hina rikuchisqa kashaqtin 508 watapi paganismopa hark’akuynin chinkachisqa kasqanwan. “Hanan llaqtakunapa Qhapaqnin” (papado) nisqa chay pasajepeqa ñawpaqta Soviétic Uniónta 1989 watapi picharqan, chaytapas rurarqan “carretakunawan” “cabalgadorkunawan” kuska, mayqinkunachus Estados Unidospa awqanakuy kallpanta rikuchin, hinallataq Estados Unidospa qullqi kallpantapas “barcokuna” nisqawan rikuchisqa kuska.
The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.
Estados Unidos karqan “rikrankuna” papadonakupaq sayarirqan. Protestantisimuqa qichusqa karqan, hinallataq paganu kaypa hark’ayninpas 508 watakama allillamanta uñtuchisqa kasqan hina. Chusku chunka hukniyuq versiculopiqa Estados Unidos papadonakupaq atipasqa kanqa, hinaspa Estados Unidospa Constitucionnin, paypa “kallpayoq santuarion” kasqanrayku, tikrasqa urmachisqa kanqa, imaynachus Estados Unidos Urala ladopi Reyta (papadonata) kay pachapa tiyananman churanki, pagan Roma 538 watapi rurasqan hina. Sichus kay sitio webpi qillqasqakunata ñawinchkanki chayqa, The Time of the End revistata uraykachiyta atinki, hinaspa Daniel chunka hukniyuqpa qhipa suqta versiculonkunaq aswan hunt’asqa rikuchikuyninta ñawiyta atinki; ichaqa kunanqa mana imatapas aswan rimananchu, aswanqa “sapa p’unchay” nisqapa reqsisqa kayninqa, Cristoq santuario ministerionninman tupachisqa kasqan, unanchaqpa llulla churakuynin kasqanta reqsichishanchik. Kaytaqa ruwashanchik, Laodicea Adventismoman chay llulla churakuynin yuyaychakusqa llulla simiwan apamusqa kasqanta rikuchinapaq.
We will continue to consider the prophetic lie in the next article.
Qhipa qillqapiqa qhawarisunchikraqmi profético llullakuyta.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Manam tiempota mana chinkachinapaqchu kan. Sasachakuy pacha ñawpaqninchikpi kachkan. Kay pachapi runakuna maqanakuypa espiritunwan kuyuchisqa kachkanku. Mana unayllam profecíakunapi rimarisqa sasachakuykuna pasakunanpaq. Daniel qillqapa chunka hukniyuq kaq profecíanqa hunt’akuytaña qayllaykuchkan. Kay profecía hunt’akunanrayku ima historiakunaña pasasqa karqan, ashkha chaykunam yapamanta kutichisqa kananpaq.”
“In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Kimsa chunka ñiqinpiqa huk atiyniyuqmantam rimakun, paymi ‘llakisqa kanqa, kutirimunqa, chay santu tratopa contranpi phiñasqasqa kanqa: hinallataq ruwanqa; kutirimunqapuni, santu tratota saqeqkunawan yuyaychasqa kanqa. Chaymanta soldadokunapas paypa favorninpi sayarinqaku, kallpayuq santuariota qhellichanqaku, sapa p’unchay sacrificiota qichunqaku, churasqankutaq chinkachiq millay millayta. Trato contrapi mana allinta ruraqkunataqa llunk’u simikunawanmi pantachinqa; ichaqa Diosninkuta reqsiq runakunaqa kallpachakuspa hatun rurasqakunata ruranqaku. Llaqtamanta entiendiqkunaqa askhata yachachinqaku: chaywanpas espadawan, ninawan, preso apasqa kaywan, saqueosqawan ima, achka p’unchaykunam urmanqaku. Urmasqankupitaq pisillawan yanapasqa kanqaku: ichaqa askhakunam llunk’u simikunallawan paykunaman hap’ipayanqaku. Yachaqkunamanta wakinkunaqa urmanqakupas, paykunata pruebanapaq, pichanapaq, yurayaqchanapaq, tukupay tiemponkama: imaraykuchus chayqa señalasqa tiempopaqraqmi kachkan. Reytaq munasqanman hina ruwanqa; payqa sapa diosmanta aswan hatunchakuspa hawaychakunqa, dioskunaq Diosninpa contranpi musphay rimaykunata rimarinqa, phiñakuynin hunt’akunankama allinllata purinqa: imaraykuchus ima nisqa kamachisqa kasqaqa ruwasqapuni kanqa.’ Daniel 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Kai simi rikch’ariykunam kay simikunapi nisqakunaman hina ruwasqa kanqa. Rikunchikmi willakuykunata imanas Satanás utqaylla runakunapa yuyayninkunata kamachiyta tarisqanmanta, paykunap ñawpaqenkupi mana Diospa manchakuywan kaqkunata. Llapaq ñawirichunku hinaspa entiendichunku kay libropa profecíankunata, kunanqa yaykuychkanchikmi nisqa ñak’ariy pacha-man:”
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
«“Chay p’unchaypi Miguel hatariqmi kanqa, runakuykiq wawan-kunapaq sayaq hatun kamachiq; chaymantataq sasachakuy p’unchay kanqa, mana hayk’aqpas karqanchu chayhina, llaqta kasqanmantapacha chay p’unchaykama. Chay p’unchaypitataq runakuykiqa qespichisqa kanqaku, sapa huk libropi qelqasqa tarikusqa kaq. Achka allp’a ñut’u ukhupi puñuqkunam rikcharinqaku, wakinkuna wiñay kawsayman, wakinkunataq p’enqayman hinaspa wiñay chiqnikuyman. Yachaysapakunataq hanaq pacha k’anchaynin hina lliphipinqaku; achka runakunata chanin kayman pusaykunaqa quyllurkunahina wiñaypaq wiñaykama k’anchanqaku. Qamri, Daniel, simikunata wisq’ay hinaspa librota sellay tukuy p’unchaykama; achkakuna kayman chayman purinqaku, yachaytaq miranqa.” Daniel 12:1–4.» Manuscript Releases, yupay 13, 394.