The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.
Yachaymi, ñawpaq angelpa kuyuriyninpi kichasqa karqa, Daniel qillqapi Ulai mayu rikch’ayninwan sut’ichasqa kachkan. Chay rikch’ayqa Danielpa qanchis, pusaq, isqun kapitukunata sut’ichan; hinaspa kinsa kaq angelpa kuyuriyninpi kichasqa yachayqa Hiddekel mayu rikch’ayninwan sut’ichasqa kachkan, mayqinchus chunka, chunka hukniyuq, chunka iskayniyuq kapitukunata sut’ichan. Iskay kuyuriyninkunapura t’inkiykunaqa ancha askanmi. Iskay kuyuriyninkunaqa 1863 watapi hatarikuymanta 1989 watapi tukukuypa pacha kama pachak iskay chunka suqtayuq watakunawan huñusqa kachkanku.
Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.
Tukuy pacha tukuypi, sapa kuyuriyninpi, “qanchis kuti” nisqawanmi señalasqa kashan, Levítico iskay chunka soqtayuqpi. Ñawpaqta paganismom, chaymantataq papalismom, 1798 watapi pacha tukukuq kama, santuarioyta chaymanta host nisutata saruchkarqan. 1863 watapi hatarikuymanta 1989 watakama, huk yuyayman hina saruchiymi karqan, imaynachus Ezequiel pusaq kaq kapitulumanta chusku millay abominaciónkuna rikuchisqan hina.
The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.
Ñawpaq phiñakuy tukukuymanta qhipa phiñakuy tukukuyninman 1844 watapi chusku chunka suqta watakuna, chay pacha Cristo huk espiritu templota sayarichirqan, maymanmi pay usqhaylla hamurqan 1844 watapi octubre killapa 22 p’unchawninpi; chayqa kikinchasqa kachkan pacha tukukuyninman 1989 watapi, chayamunalla domingo kamachikuykama, maypachachus Cristo hukmantaq huk espiritu templota sayarichishan, maymanmi pay usqhaylla hamunqa Apocalipsis chunka hukniyuqpa hatun allpa kuyukuynin horapi.
When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.
Kimsa kaq angel chayamurqan 1844 watapi, Hinallataq Rimanakuypa Kachaqnin usqhaylla rikurimurqan Levipa churinkunata chuyanchananpaq; ichaqa 1863 watakama, chay mana yupaychasqa Levita-kunaqa Moisespa willakuyninta, Eliaspa apamusqanta, qhispi qhispiyta munaspa qhispirqanku, chaymantaq purun pampapi wayraykuspa puriqkuna karqanku. Chay pruebapiqa “ruraqkuna” qhipaman “qanchis kutikama” nisqapa “esquinapa rumi”ta mana chaskinqachu, chaymantaq Filadelfia muyuymantam Laodicea iglesiaman tikranqaku. Qhipa p’unchawkunapi, Rimanakuypa Kachaqnin usqhaylla Hamuqnin Templonman chayamuspanku, qaylla hamuq Domingo kamachiy tiempopi, payqa cheqaq Levita-kunawan huk ovejakunata waqyasaq. Qhipa p’unchawkunapi cheqaqkunaqa Laodicea “iglesia”manta Filadelfia “muyuyman” tikrasqaña kanqaku.
The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.
Ñawpaq angelpa kuyuriyninmi formalchasqa willakuyninta rikhurichirqan iskay pachak iskay chunka watakuna qhipaman, Rey Jacoboq Bibliam lluqsisqamanta; hinaspataq kinsa kaq angelpa kuyuriyninpas formalchasqa willakuyninta rikhurichirqan iskay pachak iskay chunka watakuna qhipaman, Independenciapa Declaraciónninqa lluqsisqamanta. Iskay kuyuriynikunaq formalchasqa willakuyninqa kallpachasqa karqan Islampa huk profecía hunt’akusqanwan, chaymi huk angel uraykamusqanwan señalasqa karqan. Angelpa chayamusuyninmi Habacuc iskay kaq capítulopi “debate” nisqapa qallariyninta riqsichirqan, hinaspataq Habacucpa tablankuna lluqsichisqa kanankupaq pusarqan.
The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.
Habacucpa tablankunawan rikch’achisqa willakuyqa huk llakikuyman pusarqan, chaymanta huk suyasqa p’unchawkuna tiempo yaykurqan, chaymanta “Chawpi Tuta Qapariy” willakuyman chayarqan, chaypas “Chawpi Tuta Qapariy” willakuypa hunt’akuyninwan tukurqan. Iskay kuyuykunapa chawpinpi kaq kikinchakuykunaqa, qhawariyta akllaqkunapaq mana iskayrayay atisqa qhapaq prueban, llapa Millerite historiapi kaq imakunapas hukllachasqa kasqanta hinaspa kutimuyta rurashasqanta pachak tawa chunka tawayuq waranqakunapa historiankupi. Qhipa para pachaqqa Millerite kuyupi unanchasqa kashan, hinaspa Future for America kuyupi hunt’achisqa kashan. Sapa kuti inspiracionqa uyariyta munasqakunaman yachachin: qhipa parata riqsisqakuna sapallanmi chaskinqaku.
The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.
Qhipa tamyaq pacha, kuyuy, chaymanta willakuypas llapallanmi Milleritakunaq historiapin rikuchisqa kanku, chaymanta “riqsiy” nisqa simiqa ñawpaqtaña rikusqaykita yapamanta rikuyta sut’inchan. Qhipa tamyaq pacha, kuyuy, chaymanta willakuyninta rikunaykipaq sapan ñanqa kaymi: Milleritakunaq historiapin chaykuna rikuchisqa kasqanta riqsiy. Huk santu reforma kuyuykunapipas hinallataqmi rikuchisqa karqan. Milleritakunaq kuyuyuqa qallariy kuyuy karqan, tukukuy kuyuyta rikuchiqmi chayrayku, aswan achka chiqap sut’i chimpuykunata hap’in ñawpaq reforma kuyuykunamantapas. Hinallataqmi Alpha chaymanta Omega-pa sellonta apamun, paykunaqa wiñaypaqmi imapas tukukuyninta qallariyninwan rikuchinku.
In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.
Millerita kuyuypiqa cimientokuna hatarichisqa karqan, chaypi chawpi pilarqa Daniel qhelqapa pusaqniyuq kapitulumanta chunka kimsayuq, chunka tawayuq versículokuna karqan. Yachani Hermana White chunka tawayuq versículota chawpi pilar hina, hinallataq cimientota hina riqsichisqanta; ichaqa cheqaq kayqa chunka tawayuq versículoqa chunka kimsayuq versículopi tapukusqaman kutichiyllam. Kutichiyqa ch’usaqmi kan mana allinta entiendespata tapukuyta, mayqanmi chay kutichiyta paqarichin. Chunka kimsayuq versículoqa saruchasqa kaypa ricuyninta riqsichin, chayqa iskay ch’usaqyachiq atiykunawan ruwasqa; chunka tawayuq versículotaq Cristopa templota hinallataq huesteta, mayqankunachus saruchasqa karqanku, kutichimusqanmanta ricuymi. Iskay ricuykunaqa cheqapuni contextowan, gramáticawan, hinallataq Palmoniwan, Admirable Numeradorwan, t’inkisqa kanku.
William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”
William Millerqaqa karqan chay saphi chiqaqkunata riqsichinapaqmi karqa, chayqa Daniel qelqapi pusaqniyuq kapítulopi chunka kimsayoq, chunka tawayoq versículokunam. Ñawpaq joya pay tarisqanqa “qanchis kuti” nisqam karqa, chaymi chunka kimsayoq versículopi sarusqa uraychasqanta rikuchin; hinaspa llapa profétic hinasqanta hatarichisqan marcoqa chunka kimsayoq versículopi rikuchisqa “iskay ch’usaqyachiq atiykuna” nisqa unancham karqa. Miller allintam reqsirqa chunka kimsayoq versículopi “sapa p’unchay” nisqa millay qhelliqa paganismom kasqanta, ch’usaqyachiq atiypa huchallikuynintaq papalismom kasqanta. Kay hinaqa, Millerpa marconpa kikin “saphin”, hinaspa saphip saphin hawan chawpi sayayninpa “saphin”pas, pusaqniyuq kapítulopi “sapa p’unchay” nisqaqa paganismota rikuchisqanmanta yachaymi karqa. Milleritakunapa historiankumanta yachay yapakusqanpa saphinqa Daniel qelqapi pusaqniyuq kapítulopi “sapa p’unchay” nisqaqa paganismom kasqanmi karqa, hinaspa inspiración nisqapas allinta reqsirichirqa: “juicio p’unchaypa waqyakuyninta qowaqkunaqa sapa p’unchaymanta allin qhawayniyoqmi karqaku.”
The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.
1989 watapi tukukuy p’unchaykunapi “yachay yapakuynin” nisqa hina rikuchisqa k’anchaypa cimientonqa, “sapa p’unchay ruway” nisqapas kachkanmi. Chayqa hukninlla Diospa kikinchasqa tupachiymin. Daniel chunka hukniyuq qhelqapa qhepa suqta versokunapi rikuchisqa yachay yapakuyninta reqsinapaqqa, Ellen Whitepa qhelqasqankunaman huk churaymi munakun. Paypa qhelqasqankunapin sut’inchan Daniel chunka hukniyuq qhelqapa kimsa chunka hukniyuq versopa historianta, Daniel chunka hukniyuq qhelqapa qhepa versokunapi yapamanta ruwasqa kananpaq. Mana chay inspirasqa rikuchiywanqa, versículo kimsa chunka hukniyuqpa parallel historianta versículo tawa chunka hinallataq tawa chunka hukniyuqwan yuyaychaspa unanchayqa aswan sasa llank’ayman tukunman karqan.
The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.
Daniel qillqapi “sapa punchaw” nisqaqa paganismota rikuchin, chaymi Milleritakunapaq cimientopa cimiento-nin, hinallataq pachak tawa chunka tawa waranqa runakunapa kuyuriyninpaq willakuyninpa cimiento-ninmi. Chayqa hinallataq cheqaq yachachiymi, mayqan yachachiytaq munasqa hina pantayman tikrasqa karqa huk “llullakuyniyoq” nisqawan, chaymi Laodiceapi Adventismopa kinsa kaq mirayninman yaykuchisqa karqa; chaytaq rikuchisqa karqa Ezequiel qillqapa pusaq ñiqin kapitulumpi kinsa kaq millay ruwaywan, “warmikuna Tammuzpaq waqaspankum” nisqawan, hinallataq Pergamo nisqa kinsa kaq iglesiapa rikuchisqan tinkuysapa kuskanchaywan.
The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.
“sapa punchaw” nisqapa ruwayninman pushaq diosmanta kamachiy, qhipa para tiempope huk sasachakuy hina kasqanman, anchata admiraypaqmi, hinaspa runapa rurasqanmanqa mana hayk’aqpas chayaptinchu. Laodicea Adventismoq tawa kaq mirayninmi inti ñawpaqpi qonqorikuchkhaq hina rikuchisqa, chaymi bestiaq señasninta chaskisqanmanta qhawachin. Hermana Whiteqa sut’inchanmi chay señasta chaskiyqa bestiawan huk yuyayllaman hamuy kasqanta, hinaspa anticristo nisqapa ima ninanta pantasqa kaqkunaqa, tukukuyninpi hucha runapa ladonman rinqakuñamanta. Kay llapallantaqmi Jerusalén llaqtapi ñawpa machukunaq unanchasqan hina rikuchisqa kachkan Ezequiel qhelqapa pusaq kaq kapitulupe.
In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.
Kimsañiqpi tawañiqpi miraykunapiqa Diosqa payta cheqnikuqkunata juzgan, chay juzgakuytaq ruwasqa kan huk clase runakuna Diospa chaskisqan sellonta chaskichkaptinku. Qellqasqa Escrituraspi kaq chay kikin pasajemi, mayqenchus William Miller-man munasqan k’anchayta qorqan, Danielpa libronpi “sapa p’unchay” nisqa rimaywan rikuchisqa kaq paganismo Roma kasqanta reqsinanpaq; chay pasajemi aswan chiqanta reqsichin huchayoq runata, mayqenmanchus ñawpa runakuna Ezequielpa pusaq kaq capítulonpi kumuykunku. Chay capítuloqa iskay ñiqin ch’usaqyachiq atipaqpa papata reqsichin, hinallataq ñawpaq ch’usaqyachiq atipaqpa paganismontapas reqsichin. Chay pasajepa tema kasqan cheqaq yachachiytaq paganismo Romaq ruolinmi, mayqenchus 2 Tesalonicensespi papadoq tronoman wichariyninta hark’aq atipaq kasqa 538 watakama.
The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.
“sapa p’unchay” nisqaqa, Millerpa allinta sayachiq aswan hatun chiqnin yachachikuy kashaqtin, iskay ch’usaqyachiq atiyniyuqkunamanta huk profecía marco rurananpaq atirqan, chaykunataq santuario nisqatawan host nisqata saruchkanku. Chay chiqaq yachachikuymi Pabloq sut’inchasqan chiqaq yachachikuyqa, qhipa p’unchaykunapi mana chay chiqaq yachachikuyta munasqankurayku mana chaskiqkunaman sinchi pantayta apamuq kasqan. Tinkuchisqa historiakunawan hukllachkaspa, chay kikin chiqaq yachachikuyqa, chay allinta sayachiq aswan hatun chiqnin yachachikuy kasqanrayku, Future for America-man qhipa p’unchaykunapi tukuynin kinsa-manta hukllaymanta huk profecía marco rurananpaq atirqan.
Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.
Manam chayllatachu mana rimanchik, ichaqa chay saphi cheqaq, iskaynin parallel historiakunapaqpas saphi cheqaq kasqan, “llulla”man tukuchisqa karqan; chaymi hatun pantaypa urqunman tukurqan, hinaspa Pabloq sinchi pantachiyninman, llulla qhepa paraq “thak kay” hinaspa “allin kay” nisqa willakuypa marco-ninpaq, chayta willakuq runakuna, paykunaqa mana kutinpas kunkankuta oqarinqachu Diospa llaqtanta huchankuta qhawachinankupaq. “Sapa p’unchaw” nisqaqa ñawpaq angelpa hinaspa kinsa kaq angelpa kuyuyñinpa saphinmi, hinaspa Laodiceapa hatarikuqkuna chaypa nisqanta tikraykachispanku, satanaspa unanchaqnin Cristopa unanchaqnin kasqanta riqsichispa, chay llulla unanchaqmi llulla qhepa paraq llulla willakuyninpa saphin tukurqan.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Qankunallaychis, hinallata musphaychis; waqyaychis, arí, waqyaychis: machasqañam kanku, ichaqa mana vinowanchu; urmaykachankun, ichaqa mana sinchi upyanawanchu. Imaraykuchus Señorqa qankunaman pisipaq puñuypa espiritunta taqwiramusunki, ñawiykichistataq wisqarapusunki: profetakunata, kamachiqniykichiskunata, rikukuqkunatataq p’isturapusunki. Tukuy rikuyqa qankunapaq tukusqa huk sellasqa librupa siminkuna hinam, chayta yachaysapaman qunku, nispa: “Kayta ñawiriy, ama hina kaptinqa”; paytaq nin: “Manam atiniychu, sellasqanmi.” Hinaspataq libroqa mana yachaqman qusqa kachkan, nispa: “Kayta ñawiriy, ama hina kaptinqa”; paytaq nin: “Manam yachaqchu kani.” Chayrayku Señorqa nirqan: Kay llaqtaqa simillanwansi qayllaykamuwan, rimaynillanwantaq yupaychawanchik, ichaqa sonqonta karuman qarqun, manchakuyñintaq runakunapa kamachikuyninwan yachasqallam; chayrayku, qhawariy, ñoqaqa kay llaqtapi musphana ruwanasqata ruwasaq, arí, musphana ruwanasqata, mancharinapaq admirakuypaq ima; yachaysapa runankunapa yachayninqa chinkapunqa, allin hamut’aq runankunapa hamut’aynintaq pakasqa kanqa. Ay paykunaman, pikunachus yuyayninkuta Señor-manta pakayta ancha ukhuman maskanku, ruwasqankutataq tutapi ruwanku, nispa: “¿Pitaq rikuwanchik? ¿Pitaq reqsiwanchik?” nispa. Cheqaqtapuni qankunapa tukuchisqaykichisqa alfareropa t’urun hinam yupasqa kanqa: ¿ruwasqa imaqa ruwagninmanta ninmanchu: “Payqa manam ruwawarqanchu”? O ¿formachasqa imaqa formachagninmanta ninmanchu: “Payqa mana yachayniyuqchu karqan”? Isaías 29:9–16.
All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.
Llapa profetakunaqa qhepa p’unchaykunamanta rimarqanku, hinaspataq “sapa p’unchaypa” nisqapa niyninta tikrampaq sut’ita llullakuspaqa mana pampachay atisqa huchapa sut’inchasqanman ancha rikch’akun. Huk runata wiñaypaq chinkasqa hina churayqa runakunapaq huk runamasinkumanta ruwanankupaq atiynta, utaq allin kawsaymanta kamachikuyninta, llallinmi; ichaqa chayqa manam kaypi reqsichisqa kaqchu.
Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.
Isaíaspi kaqchakunata tikrarpaykuqkuna, chayqa huk rimayllam kashan imatachus Isaías hukpiqa sut’ichan tutata k’anchay nispa, utaq k’anchayta tutay nispa, chaykunaqa Jerusalénta kamachiq unay runakuna kasqankuta reqsichisqa kanku, paykunapa qhipa taripayninku rikuchisqa kaptin.
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.
¡Ay ayllunku, mana allinta allin nispa sutichaqkuna, allintataq mana allin nispa! Paykunaqa tutata k’anchaypaq churanku, k’anchaytataq tutapaq; hayaqta misk’ipaq churanku, misk’itataq hayaqpaq. ¡Ay ayllunku, kikinkupa ñawipi yachaysapa kasqankumanta, kikinkupa qhawasqankupi yuyaysapa kasqankumanta! ¡Ay ayllunku, vinuta upyaypi sinchi runakuna, machachiq upyanata chaqruypi kallpayuq runakuna! Paykunaqa qullqirayku mana allin runata justoqchaspa, allin runapa chanin kayninta paymanta qichunku. Chayrayku, imaynachus ninawan oqha q’achuta mikhun, nina rawraytaq paja q’upata tukuchin, hinallataq paykunapa saphinqa ismusqa hinan kanqa, t’ikankutaq ñut’u hina wicharinqa; imaraykuchus paykunaqa tukuy atipaq Señorpa kamachisqanta wikch’upunku, Israelpa Santo Diosninpa simintataq pisipaq qhawarqanku. Chayraykun Señorpa piñakuyninqa llaqtanpa contranpi rawrarin, makintataq paykunapa contranpi haywarin, hinaspan paykunata maqan. Urqukunapas khatatatan, aya sapanankupas ñankukunapa chawpinpi ch’iqichisqa karqan. Kay tukuywanpas piñakuyninqa manaraq kutirichisqachu, aswanpas makinraq mast’arasqa kashan. Hinamanta karu nacionkunapaq huk unanchata oqarinqa, kay pachapa tukukuyninmanta paykunata waqyasaq; hinaspa qhaway, utqaylla, ancha usqhaylla hamunqaku. Isaías 5:20–26.
God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.
Diospa señalan (pachak tawa chunka tawa waranqa) hatarichisqa kan manaña karu punchaypi hamuq domingo kamachiy hina, chaymi “Señorpa phiñakuynin llaqtanman rawrarin”, paytaq “makinta haywarin paykunapa contranpi”, hinaspa “maqan paykunata”, hinaspa “ayankunapas llik’isqa kanqaku ñankunapa chawpinpi.” Ñankunapa chawpinqa Jerusalén llaqtapa ñankunam, maypichus Ezequiel qelqapa isqon kaq kapitulumanta chinkachiq angelkuna kamachisqa kanku lluqsiykunankupaq “hinaspa maqaychis: ama ñawiykichej qespichunchu, nitaq khuyapayakuychischu: tukuyta wañuchiychis machukunatawan waynakunatawan, sipaskunatawan, wawakunatawan, warmikunatawan: ichaqa ama qayllaykuychischu mayqen runamanpas señalniyoqman; hinaspa qallariychis santuarionmanta. Chaymantataq qallarirqanku wasipa ñawpaqpi kaq machu runakunamanta.” Ezequielpa “ñawpaq machu runankuna”, mayqenkunamantachus Hermana White nin llaqtapa waqaychaqninkuna kananpaq karqanku, paykunam Isaíaspa “Efraínpa machasqankuna” kanku, paykunaq “imakunatapas kutirichinku uma chakinman” iskay chunka pusaqniyoq hinaspa iskay chunka isqonniyoq kapitulukuna ukhupi.
In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.
Pichqa kaqpi paykunaqa kanku “vinuta upyanapaq atiyniyuqkuna, sinch’i kallpayuq runakuna machachiq upyanata chaqruqkuna: mana allin runataqa chaninchasqankum qollqe rayku.” Questions on Doctrine libro lluqsichisqa kaptin, unay runakunaqa apostata protestantismo nisqapa k’asapi upyarqanku, hinaspan llulla evangeliota, chaninchakuy yachachiyta, rikuchirqanku; chay yachachiyqa nin runakuna mana ch’uyañachasqa kayta atinankuta, Cristotaq rantinpi sayaqniyninchik kasqanta, ichaqa mana qatipakuyninchik ejemplonchik kasqanta. Chayta ruwaspankuqa, mana allin runata chanincharqanku, apostata protestantismo nisqapa urmasqa iglesiakunapi chaskisqa kaymanta kutichisqa qollqe rayku. Kay pasajeqa paykunapa tukupaq taripayninta sut’inchan, chay taripaypa imaraykun kasqantaqmi kay: paykunaqa “Israelpa Santoq Siminta pisipacharqanku.” Chayta ruwarqanku “sapa p’unchay” nisqamanta yuyayta qechuspa, taripay pacha qayakuyninta qowaqkunamanta rikuchisqa kasqanta, hinaspa apostata protestantismopa k’asamanta upyaspa.
In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.
Chay rikch’ayninpiqa misk’ita hayaqman, hayaqtataq misk’iman tikrachkanku. Chay ángelpa makinpi kaq willakuy, uraykamuqtin, misk’i kashan; ichaqa chay willakuypa tukukuyninqa hayaqmi. Paykuna ninku, ángel uraykamuqtin qallariq cheqaq qhepa tamya willakuymi hayaq kasqanta; hinaspataq tukukuyninpiqa llulla misk’i allin kawsay chaymantaq amaña manchakuy willakuymanmi sutichanku, imaraykuchus mana atinkuchu imakunatapas wichq’upaq tikrayta saqeyta.
The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.
Kay huch’uy qillqapi kay hucha rikuchisqa kasqanqa paykunapa huñusqa probacionninku tukukuyninpi kashan. Chayrayku allinmi qhawarispa yachay, paganismopa satanik ruwasqanta Cristopa ruwasqan hina sutichasqankuqa profetiko parallel kasqanta mana pampachay atisqa huchawan, chaymi Espíritu Santopa ruwasqanta Satanaspa ruwasqan hina sutichay. “Llulla” nisqata Adventismopa kimsa kaq mirayninman churayqa paykunapa llulla qipa para willakuyninpaq saphi kamachiyta qosqa, tukukuyninpitaq sinchi pantasqa musphayninman apamun. Kikin pasajepi maypichus Miller “sapa p’unchaw” nisqapa chiqap kaq ninaqta entienderqa, chayllapitaq paykuna atipachisqa hina rikuchisqa kanku.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Ama pipas ñoqaykikta ama imaymanataq engañachunchu: chay p’unchayqa manam hamunqachu, ñawpaqta hatun sapaqchakuy hamuspa, hinaspa hucha runa rikuchisqa kanan cama, chinkaypa churin; paymi Dios nisqapa, otaq yupaychasqa llapa imapa contran sayarin, hinaspa pay kikinta llapanmantapas aswan hatunchakun, chhaynaqa Dios hina Diospa templonpi tiyaykuspa, kikinta rikuchin Dios kasqanta. ¿Manachu yuyarinkichis, qankunawanraq kashaspaymi kaykunata nisqayta? Kunantaq yachankichismi ima hark’asqanta, pay p’unchayninpi rikuchisqa kananpaq. Mana allin kaypa pakasqa imayna ruwayninqa ñam ruwachkanña; ichaqa kunan hark’achkaqlla hark’achkanqa, ñanmantas hurqusqa kanankama. Chaymantaqa chay mana allin runa rikuchisqa kanqa, pichus Señormi siminpa samayninwan tukurunqa, hamuyninpa k’anchariyninwanpas chinkachinqa: payqa Satanaspa rurayninta hina hamun llapa atiywan, señalakunawan, llulla musphay ruwaykunawan, hinaspa chinkaqkunapi mana chiqap kaypa llapa engañonwan; imaraykuchus manam chiqap kay munakuyninta chaskirqakuchu, qispichisqa kanankupaq. Chayraykun Dios paykunaman sinchi pantayta cachanqa, llullata creenankupaq: chhaynapin llapankuta condenasqa kanankupaq, pichkuna mana chiqap kayta creirqakuchu, aswanpas mana allin kaypi kusikurqaku. 2 Tesalonicenses 2:3–12.
The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.
Profetakunaqa qhipa p’unchaykunamanta aswanmi rimanku ima huk ñawpaq sagrado historiakunamantapas, chayqa kay pasajepaqpas cheqanmi. Millerpa yachay yapakusqanpa hatun kallpanqa, 1989 watapi chayasqa yachay yapakusqanpa hatun kallpanwan kikinmi; “sapa p’unchay” nisqawan tinkisqa profétiko historiapa allin unanchaynenqa Daniel 11 qillqapi tawa chunka hinaspa tawa chunka hukniyuq versículokunapa historianta sut’inchan. Kayqa ninmi: profecíata yachaq huk estudiante mana entiendespa paganismopa ruwasqan rakinata hinaspa papal Romawan profétiko t’inkisqanta, chayqa mana atinqachu riqsiyta ñawpaqta papadopa sayariyninta hark’aspa, chaymantataq papadota kay pachapa tiyananman churay llamk’ayqa paganismorayku hunt’asqa kasqanta, chay llamk’aytaq rikch’achin Apocalipsis 13 qillqapi allpa uywapa ruwananpa rakinata, paymi ñawpaqta papadota hark’an, ichaqa qhipamantataq tikran hinaspa kay pachapa tiyananman churaykun. Apocalipsis 13 qillqapi allpa uywapa rakinanqa Amerikapaq hamuq p’unchaykunapaqmi rikuchisqa kashan.
We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.
Qatiq qillqasqaykuypi Hiddekel Mayumanta k’anchaypa kicharisqanmanta yuyaychayniykuta qatiqllam chaskichisunchik.
“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.
“Ukhamanta qhawayta atipaykuq, llapa runakunap sonqonkunata ñawinchakuq, hatun k’anchayniyuq kasqankumanta kaykunata nin: ‘Manam ñak’arichisqa, manam musphachisqa kanku, allin kawsayninmanta, espiritunmanta imayna kasqankurayku.’ Arí, paykunaqa kikinkupaq ñankunata akllakurqanku, hinaspa sonqonkuqa millay ruwayninkupi kusikurqan. Noqapas akllasaq paykunap pantasqa yuyayninkunata, hinaspa manchakusqankuta paykunaman apamusaq; imaraykuchus waqyaptíy, mana pipas kutichirqanchu; rimaptíypas, mana uyariwarqankuchu: aswanpas ñawpaqniypi mana allinta ruwarqanku, hinaspa mana kusichiwaqniyta akllakurqanku.’ ‘Diosqa kallpayoq pantachikuyninta paykunaman kachamunqa, llullata creenankupaq,’ imaraykuchus manam cheqaq kayta munakuywan chaskirqankuchu, qispichisqa kanankupaq, ‘aswanpas mana chanin kaypi kusikurqanku.’ Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Yachachiq hanaqpachamanta tapurqan: ‘¿Ima aswan kallpayoq llullakuymi yuyayta qochuyta atinman chaymantaqa, qankuna allin cimientopi sayachkankichik nispa rikch’akuspaykichik, Diospas ruwaynikichikta chaskin nispa, ichaqa cheqaqpim achka imakunata kay pachapa kamachikuyninman hina rurachkankichik, hinaspataq Jehovápa contranpi huchallikuchkankichik? Ay, hatun pantasqa kaymi, sumaq rikch’akuq llullakuymi, yuyaykunata hap’iq, runakuna huk kuti cheqaqta reqsisqankumanta qhipaman, Diosta manchakuypa rikch’aynninta espiritunmanta chaymanta kallpanmanta pantaspa, hinaspa qhapas kasqankuta, imaymana kaqwan yapasqa kasqankuta, mana imatapas necesitashasqankuta yuyaspa, ichaqa cheqaqpim llapa imapipas pisiq kasqankuta mana reparanku chay.’
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Diosqa manam tikrasqachu paypa allin sonqoyuq, cheqaq sirviqninmanqa, p’achankuta mana qhellichispa waqaychashaqkunamanqa. Ichaqa achka runakunan waqaspa nin: ‘Thak kay, qespichisqa kay,’ chaykamataq qonqaylla chinkachiy hamushan paykunaman. Mana tukuy sonqowan wanakuspa kutirikusqankukama, mana runakuna sonqonkuta ñak’arichispa huchankuta willakuspa, cheqaqtaq chaskispa imayna Jesúspi kasqan hina, manam hayk’aqpas hanaq pacha-man yaykunqankuchu. Ñuqanchikpa chawpipi pichay llimp’iy ruwakusqan p’unchaypiqa, manañam samayllapi tiyasaqchu, qapaq kasqanchikmanta, imaymanayuq kasqanchikmanta hatunchakuspa, mana imapas pishisqanchikta nispa.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“¿Pitaq cheqaqtapuni niyta atinman: ‘Qoriyku ninapi qhawasqa kachkan; p’achaykunaqa kay pachamanta mana qhellichasqachu kachkan’?” Noqaqa yachachiqniykuta rikurqani sut’inchasqa chiqap kaypa p’achankunaman señalasqanta. Chaykunata qichuspanmi, uranpi kaq qhellichakuyninta sut’iman hurqukurqa. Hinaspanmi niwarqa: “¿Manachu rikunki imaynatas hatunchasqa rikuchikuyninwan qhellichakuyninkuta, millay ismusqa kawsayninkuta ima pakasqankuta? ‘¿Imanasqataq cheqap llaqtaqa huk warmi qharikunaqman qusqasqa hina tukupun?’ Taytaypa wasinqa rantispa rantichinapa wasinman tukusqa, huk maymantaq diospa kayninpas, k’anchayninpas ripusqaña! Kayraykun pisi kallpa kan, kallpayuq kaypas manaña kanchu.’” Testimonies, volume 8, 249, 250.