In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.
Millerita kuyuyllapiqa yachay yapakuqmi kicharisqa karqan, chaymi aswanqa, ichaqa mana sapallanachu, Estados Unidos llaqtapi sutichakusqa Protestantekunata pruebayta ruwarqan. Sardis, papaq atiyninmanta tutayaymanta lluqsiq iglesia, hanaq pachapi hanaq santuario kicharisqa kaptin rikuchisqa kananpaq kaq evangelio nisqapa aswan hunt’asqa yuyayninman pusasqa karqan. Kinsa angelpa kuyuyllanpiqa yachay yapakuqmi 11 de septiembre de 2001 p’unchawpi kicharisqa karqan, chaymi tukuy pachapi Laodicea Adventismota pruebayta ruwarqan. Chayraykun Daniel chunka hukniyuq qhelqapa qhipa suqta versokunapi rikuchisqa cheqaq-kay, maymanta yachay yapakuq hamun, Laodicea Adventismomanta hark’asqa karqan.
“The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.
Chiqaq cimientopi huk iskayllapaq allin simipi cheqaqta fiel kaq ruraqkuna (1 Corinthians 3:10, 11) pantasqa yachachikuykunapa q’upa aswanmi llamk’ayta hark’asqanrayku musphachisqa hinaspa hark’asqa karqanku. Nehemías p’unchaykunapi Jerusalén llaqta pirqapi ruraqkuna hina, wakinkuna kaynata niyta wakichisqa karqanku: “Aysaqkunaq kallpan pisiñarunña, ancha achka q’upa kashan; chayrayku mana atinchikchu hatarichiyta.” Nehemías 4:10. Qatiq qatiq sayk’usqa ñak’ariykunawan maqanakuyrayku, llullakuywan, mana allin ruraywan, hinaspa Supaypa paykunaq ñawpaqman puriyninta hark’ananpaq tukuy ima wakichisqanwan, wakin cheqaq cimientopi fiel ruraqkuna sonqon urmasqa rikurirqanku; hinaspa hawka kawsaypaq, imankunapas hap’ipakusqankuta hinaspa kawsayninkuta waqaychanankupaq, cheqaq cimientomanta karunchakurqanku. Hukkunataq, awqankuq sayayninwan mana mancharisqa, mana manchakuspa kaynata willarqanku: “Ama paykunamanta manchakuychischu: yuyarikuychis Hatun Señorta, payqa hatunmi hinaspa manchaypaqmi” (verse 14); hinaspa llamk’ayta qallarirqanku, sapankanku espadawan ladonpi watasqa. Ephesians 6:17.
“The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.
“Cheqaq pachallapi, cheqaqman cheqnikuywan, hinaspa waqaychasqaymanta hark’akuywan hunt’asqa kikin espírituqa Diospa awqankunata llapa pacha wiñaykama kallpachirqan; chay hinallataq, paypa sirviqninakunamanta sapa kuti mañakusqa karqan allin rikch’ariy hinaspa suniq kasqankuta. Cristoqa ñawpaq disipulonkuman nisqan rimaykunaqa tiempo tukukuyninkama qatiqninkunapaqpas valeqmi: ‘Qankunaman nisqayta llapankumanmi nini: Qhawariychik,’ ” Marcos 13:37. Hatun Churanakuy, 56.
The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.
Danielpa qhepa soqta versículonkunaq willakuyninpa rikuchisqanqa qallarisqa karqa Laodicea Adventismopa kikinmantamanta yanapakuq ministeriokunaq chawpinpi, chaymantaq pisi-pisi p’unchawkuna pasaptin Laodicea Adventismopi sutichasqa teologokunawan (yachaqkuna) tupachisqa karqa. Chay willakuyta mana allinman churayta munaspa llamk’achisqa armaskunaqa mana kutinpas pantarqachu, aswan hatun k’anchayta, sut’ichaytawan paqarichirqan qhawasqa hinallataq maqasqa versículokunamanta. Chay maqanakuykunaq tukukuyninpiqa ñawpaqta mana reqsisqa proféticopa entiendisqankuna paqarirqan; chaykunaqa chaymanta takyasqa karqan hinaspa tarisqa karqan kimsakaj angelpa ñawpaqman riq k’anchayninpa huknin kasqanta.
The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.
Milleritakunaqaqa Bibliaq willakuy proféticapi tawa qhapaq suyukunallatan reqsirqaku, ichaqa 1844 watamanta qhepanpiqa, yachakurqanmi Estados Unidos sutiyoq llaqtakuna Apocalipsis chunka kimsayoqpi allpamanta bestia kasqanta, chay yachaytaq sut’icharqan papadoqa mana Roma qhapaq suyumanta huk rakhuyninllachu kasqanta, aswanpas cheqaqtapuni Bibliaq willakuy proféticapi phisqa kaq qhapaq suyu kasqanta.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
“Hatun puka dragón jatunpa unanchankunawan, leopardoman rikch’akuq uywawan, hinallataq corderopa waqrankunayoq uywawanpas, Diospa kamachikuyninta saruchaspa Hina llaqtanta qatiykachaq kay pachapi gobiernokunaqa, Juanman rikuchisqa karqan. Chay maqanakuyqa pacha tukukuyninkama apasqa kachkan. Diospa llaqtanqa, huk ch’uya warmiwan wawankunawan unanchasqa, ancha pisillapi kaq hina rikuchisqa karqan. Qhipa p’unchaykunapiqa huk puchuqllaña kawsarqan. Paykunamantaqa Juan rimarin: ‘Diospa kamachikuyninkunata waqaychaqkunam, Jesucristopa testimoniunta hap’iqkunam.’”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.
“Paganu kayninwan, hinaspataq Papakuna kamachikuyninwanpas, Satanásqa achka pachak watakunapi atiywan llamkarqan, Diospa cheqaq testigokunata kay pachamanta chinkachinampaq. Paganokunapas papistakunapas kikin dragónpa espiritunwanmi kuyuchisqa karqanku. Sapaqlla hukninchakuq karqanku kaypi: Papakuna, Diosta serviq hina llullakuspa rikuchikusqanrayku, aswan peligrosomi karqan, aswan sinch’i mana kuyapayuq awqapas. Romanismopa rurayninwanmi Satanásqa pachata prisionerata hina hap’irqan. Diospa iglesian nisqa kaqpas kay pantasqa qatiymanmi aysasqa karqan, hinaspa waranqa watamanta aswanmi Diospa runankuna dragónpa phiñakuynin urapi ñak’arirqanku. Hinaqtin Papakuna, kallpanmanta qichusqa kaspa, qatiykachaymanta sayarinanpaq kamachisqa kasqanpi, Juanqa huk musuq atiyniyuq lloqsimuqta rikurqan, dragónpa siminta qaparichinampaq, hinaspa chay kikin sinch’i mana kuyapayuq, Diospa contran rimaywan hunt’asqa ruranata ñawpaqman apananpaq. Kay atiyniyuqmi, iglesiapa contran, Diospa leyninpa contranpas maqanakunanpaq qhipa kaq, cordero hina waqrankunayuq uywawan unanchasqa karqan.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
Ichaqa profético qillqan sinchi siq’inmi kay thak kawsay rikch’ayninpi huk tikrayta rikuchin. Ovejapa waqrachayuq uywapaq rikch’akuq animalqa dragónpa siminwanmi rimarin, hinaspa “ñawpaq kaq animalpa llapan atiniyninta ñawpaqninpi ruwarin.” Profecíam ninmi kay pachapi tiyakuqkunaman ninqa animalpaq rikch’ayninta ruwanankupaq, hinaspa “llapantam, huch’uytapas hatuntapas, qhapaqtapas wakchatapas, librepas watasqapas, paña makinkupi utaq urqunkupipi señalta chaskinankupaq kamachin; chaymantaqa mana pipas rantiyta ni rantichiyta atinqachu, mana señalyuq kaqqa, utaq animalpa sutiyuq kaqqa, utaq sutinpa yupayninyuq kaqqa.” Chay hinam protestantismopa Papadoq ñanninkunata qatiyninpi purin. Signs of the Times, November 1, 1899.
When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.
Daniel chunkaq chunka huk versículonkuna kichasqa kaptin, reqsisqa karqan chay soqta versículopi rikuchisqa tukuy qatiqninqa, Sister White chayraq sutichasqan kimsa atiykunapa puririnninkunata rimarisqanta: “paganismo”, “Papado” hinaspa “Protestantismo”. Awqaqa nisqa karqan tawa chunka hukniyuq versículopi “allin llaqt’a” nisqaqa Protestantismopa utaq Qanchis p’unchaw samana Adventista iglesiapa unanchan kasqanta; ichaqa “allin llaqt’a” nisqaqa Estados Unidosmi, hinaspa tawa chunka hukniyuq versículopi norte reyninqa (papadokuna) Estados Unidosta atipan, utqaylla hamuq domingo kamachiy tiempope. Supaypa pantasqa yachachikuynin, “allin llaqt’a” nisqata Estados Unidosmanta huk imatapas sutichaqnin, runakunata warmikunatapas hark’anapaq ruwasqam, ama reqsichun 1989 watapi Unión Soviética urmasqan qhepanpi hamuq qhipa profético pasakuyqa, Daniel chunka huk qhipa soqta versículonkuna rikuchisqan pachapi, utqaylla hamuq domingo kamachiy kasqanta.
For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.
Qanchis p’unchawniyuq Adventistakunapaq, kayqa ninmi chusku chunka hukniyuq versículopi Diostaq iglesianpa gracia pacha tukukuyninta reqsisqanta, hinaspa qhipa imatachus Laodiceayuq Adventismo uyariyta munaqchuqa, chaymi paykunapa gracia pacha tukukuymanña chayaykusqanta. Señorqa rimayta pusarqan huk punto kama, maypichus reqsisqa karqan paganoruna Roma 31 a.C. watapi Actium maqanakuypi pacha llapanta kamachiyta qallarispan, ñawpaqta kimsa hallp’a atiykunata atipayta kasqanta, Daniel qanchis pusaqniyuq kapitulumanta rikch’achisqa hina.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Hinaspam hukninmanta lluqsimurqa huch’uy waqra, mayqinchus ancha hatuntaq karqa, urayman, inti lloqsimuyman, hinallataq sumaq allpamanpas. Daniel 8:9.
It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.
Sut’inchasqa chiqaqmi karqa chay “ura”, “inti lloqsimuy”, hinaspa “munay allpa” nisqakuna kimsa pachamama suyukunata rikuchisqankuta, maykunatan pagano Roma kamachiyman apakurqa, kay pachapa tronomanmanta wicharispa, Bibliapi profecía nisqapi tawa kaq qhapaq suyu hina. Kay chiqaqwan kuskaqa, papaq Romaqa hinallataq kimsan pachamama atiyniyuqkunata atipayta karqa, kay pachapa tronomanmanta wicharispa, Bibliapi profecía nisqapi pichqa kaq qhapaq suyu hina, imaynachus Daniel qillqapa qanchis kaq kapitulumanta rikuchisqa.
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 qawarirqani waqranakunata; hinaspan qhawarirqani, paykunapuramanta huk huch’uy waqra lluqsimurqa, ñawpaq waqranakunamanta kinsa waqrakunata sapinmanta oqharisqa ñawpaqninpi; hinaspan qhawarirqani, kay waqrapi runapa ñawinkuna hina ñawikuna karqan, hinaspa hatun imakunata rimaj simipas karqan. Daniel 7:8.
In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.
Chusku tawa chunka hukniyuq versiculopi “allin sumaq allpa”manta rimanakusqapiqa, Señorqa reqsichirqan profeciapi Romaq kinsa rikurikuyninkuna kasqanta. Ñawpa Roma pagana karqan, chaymanta qatiqnin karqan Roma papal, hinaspataq kachkarqan qhepa p’unchaykunapa Roma, mayqantachus “Roma moderna” nispa suticharqayku. Profeciapa iskay allin, takyachisqa cheqaqkuna rayku, ñawpaq kaqtaq Dios mana hayk’aqpas cambiasqanmanta, huknintaq cheqaq kayqa iskay testigokunapa willakuyninpi takyachisqa kasqanmanta, mana iskayrayaspa tukuypuni tukuychaykurqayku Daniel qillqapa chunka hukniyuq kapituluq qhepa soqta versiculonkuna ukhupi norte reyypaq kinsa hark’akunaqa kinsa geográfica poderkunata kunan p’unchaykunapi representanan kasqanta.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Jesucristoqa qaynin p’unchawkunapipas, kunanpas, wiñaypaqpas kikinllataqmi. Hebreos 13:8.
It is also written in your law, that the testimony of two men is true. John 8:17.
Qankunapa kamachiykipipas qillqasqam kachkanmi: iskay runakunap willakuyninqa cheqaqmi. Juan 8:17.
This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.
Kay reqsiy allinta qhawachirqan ñawpaqmantapuni tukuchisqaykuta, imaraykuchus “glorioso allpa” nisqata huk kay pachapi atiyniyuqmanmi riqsichkarqayku (Estados Unidos), hinaspapas mana allin yuyayta qichurqayku, iglesia kasqanta nispan, mayqinchus huk yuyayllapi atiyniyuqmi. Kay sayayta churakurqayku chay iñiyrayku, mayqinchus sapa kuti takyachisqa kashan, Diospa Siminpi mana ima pisiqllapas kashanchu. Askha testigokunawan sut’inmi, qhipa p’unchaykunapi Diospa iglesianqa huk orqom.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Qhepa p’unchaykunapi pasakunanpaqmi, Señorpa wasin urquqa urqukunap patanpi sayachisqa kanqa, moqokunamantapas aswan hanaqchasqa kanqa; llapa nacionkunapas chaymanmi ayqenqaku. Achka llaqtakunapas rinqaku, nispa: Hamuychik, Señorpa urqunman wicharisun, Jacobpa Diosninpa wasinman; paymi ñanninkunamanta yachachisunqanchik, ñanninkunapipas purisunchik: Sionmantaqmi ley lluqsinqa, Señorpa siminpas Jerusalénmanta. Isaías 2:2, 3.
Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”
“Hatun allpa” nisqaqa huk iglesiam kasqanta nispa yuyaycharqanku qhispichiqkunaqa, aswan achka kutiqa Seventh-day Adventist iglesiam kasqantam sut’incharqanku; chayta ruwarqanku imaraykuchus Danielqa chay allpata “hatun” nispa reqsichin, hinaspa paykunap pisi ukhuyuq yuyaychakusqanku tukurqan: tawa chunka phisqayuq versículopi “hatun santo urqu” nisqaqa cheqaqtapuni Diospa qhepa p’unchawkuna iglesian kasqanrayku, chayrayku “hatun allpa” nisqapas iglesiampuni kanan. Tukuy chaymantaqa, iskayninkupas “hatun” nisqa sutichasqayuqmi kanku.
There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.
Mana pantas Diospa siminpiqa mana pantaykuna kanchu, chayrayku Daniel “allpa” nisqanta “hatun sumaq” simiwan tinkuchispa rimaspan, tawa versículokuna qhipaman “ch’uya urqu” nisqatapas “hatun sumaq” simiwan tinkuchispa rimarqan, Danielqa munasqa huk sutinchayta reqsichirqan huk allpamanta huk urqumanta. Chiqap hatun sumaq allpaqa Judámi, hinaspa Jerusalén llaqtapin Diospa templon sayarichisqa karqan. Jerusalén, utaq templo, Diospa iglesian hina entiendisqa kayta atin, ichaqa Jerusalén maypi kasqan suyupaq allpanqa Judápa allpanmi. Kimsa kaq angelpa ñawpaqman riq achkiypi yachay mirasqanman hina askha cheqaqkuna takyasqa karqan, ichaqa kaypiqa ñawpaqchasqallatam churashanchik profecía kimsa Roma rikuriykunata reqsichisqanmanta.
When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.
Maypacha ñawpaq Roma paganakunaq papal Romaqwan ishkay testigokunata quspaq, kunan pacha Romaq profétik característicankunata sayachisqanta reqsirqayku, huk interpretación nisqapi kamachiyta reqsirqayku, chaytan noqa suticharqani “profecíaq kimsakutin churakuynin” nispa. Wakinkunaqa ñam ñawpaqmantapacha kaq profecíakunaq kimsa kuti kutirikuyninmanta rikch’aq yuyaykunata llamk’achirqakuña, ichaqa noqayku reqsiyta chayarqanayku definiciónqa, kunanpas llamk’achkanchik chay definiciónmi. Ancha chaninniyoqmi entiendenapaq profecíaq kimsakutin churakuyninmanta kamachiyqa, chaymi Future for America nisqapaq ancha sapa kuti llamk’achisqa, Daniel chunka hukniyoqpa qhepa soqta versículonkunaq argumentonpi reqsichisqa kasqanta; ichaqa chay hina kikin ancha chaninniyoqmi chay argumentoqa profecíaq kimsakutin churakuyninqa Romaqmanta kasqanta ñawpaq kutita reqsichirqan. Millerita historiapi huk argumentoqa kaymi karqan: Antiochus Epiphaneschu Danielpa llaqtanmanta “suwakuna” karqan, icha Roma-chu “suwakuna” karqan, imaynatachus Milleritakuna entienderqaku hina. Kaypaq ancha chaninniyoq kasqan raykuqa, Roma, Danielpa llaqtanmanta “suwakuna” hina, paykunam kanman “rikuyta sayachiqkuna” Daniel chunka hukniyoq, versículo chunka tawaqpi.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Chay p’unchaykunapiqa achkakuna hatarinqaku uray suyuq reyninpa contra; hinallataq llaqtayki runakunamanta suwaqkunaqa hatarinqaku rikch’ayta sayachinankupaq; ichaqa urmanqaku. Daniel 11:14.
The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.
Profecíapa kimsa kuti ruraynin kasqanta ñawpaq kutipi hamut’arqayku, Bibliapa profecíankunapi Romaq kimsa rikurimuyninkuna kasqanrayku chayta reqsisqa kasqanwan. Romaqa kimsa kaq angelpa aswan ñawpaqman puriq k’anchariyninpa visiónninta sayarichirqa, imaynachus Millerita historiapipas rurasqan hina. Millerita historiapiqa, gentilismo papalismowan kuska, santuarioyta host-ta saruchaq atiykuna kasqankuta entiendesqanku, chaymi cheqaq yachaypa marcon karqa, maypi William Millerqa “llapa” profecía entiendesqankunata sayarichirqa. Daniel chunka hukniyuq qelqapa qhipa soqtan versículonkunaqa, Future for America llaqta llapa profecía aplikacionninkunata sayarichisqanpaq cheqaq yachaypa marconta takyachirqan. Chay marconqa dragón, bestia, llulla profeta nisqakunapa kimsa ch’usaqyachiq atiykunan, paykunaqa kay pachata Armagedónman pusanku.
That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.
Chay kamachiyqa sayriyanmi kashan kayta reqsispa: pagano Roma, chaymantataq papal Roma, iskay testigokuna kanku, paykunaqaqa kunan pacha Romata takyachinku; hinaspa kunan pacha Romaqa kinsa kuti huñusqa hukllachasqam kashan: espiritismoq dragonnin (Naciones Unidas), catolicismoq bestian (papado), hinaspa apostata protestantismoq llulla profetan (Estados Unidos). Chay kamachiyqa noqayku reqsichiyku profeciapa kinsa kuti rurasqa aplikacionnin hina. Qhipa articulokunapi rimanakusunchik profeciapa imaymana kinsa kuti aplicacionninkunamanta, mayqenkunachus reqsisqa karqan, hinaspa mayqenkunachus kinsantin angelkunaq ñawpaqman puriq k’anchayninpa kamachiyninta hunt’achinku.
We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.
Qhawarisun Romaq kimsa rikuriykunapa kimsa kuti churananta, chaykunaq sut’inchasqanta kunan pacha Romaq política hinallataq religioso nisqa sayayninta, maytataq Hermana White suticharqan iglesiacraft nisqawan statecraft nisqawan. Chay sayay reqsichisqa kachkan pagano Romaq profético nisqa característicokunata huñuspa papal Romaq profético nisqa característicokunawan, kunan pacha Romapi chay característicokunata sut’inchanapaq hinallataq sayachinapaq.
We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.
Qhawarisun kimsa rikch’akuynin Babiloniapa kimsantin ruranankunata, Nimrod, Nabucodonosor, Belshazzar nisqakunapi rikuchisqa hina, chaykunaqa reqsichin huchayoq runapa hatunchakuyninta, paymi Diospa templonpi tiyashan, “Noqaqa Dios kani” nispa willakuspa, chaytaq Isaías sutiyoq profetaqa “hatunchakusqa Asirio” nispa suticharqan. Papa-pa hatunchakuynin, Biblia-pa profeciankunapa yachachikuyninmanta kaq, reqsichisqa kachkan Babelpa profetiko unanchayninkunata Babiloniapa profetiko unanchayninkunawan huñuspa, kunan pacha Babiloniapa unanchayninkunata reqsichiyta, takyachiyta ima rurananpaq.
We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.
Qhawarisun kimsa rikch’akuykunap kimsakutin churanankuta Elíaspa, imaynatachus Elíaswan Juan Bautista rikhuchinku, paykunataq reqsisichinku “ch’in pampapi waqyaspa qapariq simita” qhepa p’unchaykunapi. Ch’in pampapi waqyaspa qapariq simi qhepa p’unchaykunapi sut’i rikch’akuq qhawariqta sut’inchan, chaytaq huk kuyuymi; hinallataq reqsisichin iskay testigokunata huk kuyuypi, qallariyninpas tukukuyninpas kaqllata hina kaqta. Yachachisqa kashanchik kimsa kaq angel mana kananmanchu huk ñawpaq kaqwan iskay kaq mana kaptinqa; chayrayku huk nivelpi mana atikunachu ñawpaq kaq angelpa kuyuyta t’aqay kimsa kaq angelpa kuyuyninmanta, iskaynin kuyuypas qhawariqwanmi rikuchisqa kanku, chay qhawariqtaq Elíaswan Juan Bautista nisqakunawan unanchasqa karqa.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.
“Qillqawanpas, rimaywanpas willakuyta waqyarichinanchikmi, paykunapa nisqankuta rikuchispa, chaymanta profeciakunapa apaykachasqanta qawachispa, kinsa kaq angelpa willakuyninman chayananchikpaq. Mana atikunchu kinsa kaqqa kananpaq huk ñawpaq kaqwan iskay ñawpaq kaqwan mana kaspa. Kay willakuykunataqa pachantinmanmi qunanchik, qillqasqa rurasqakunapi, yachachiy rimaykunapi, profetico historiapa siqinpi rikuchispa ima kaqkunachus karqanku, hinallataq ima kaqkunachus kanqaku.” Selected Messages, libro 2, 105.
We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.
Qhawasunchikmi kimsakutin rurasqanta, ñan allichaq kachaqpa kinsa rikch’ayninta, Paktopa Kachaqnin templonman usqhaylla hamunanpaq wakichisqanta, Juan Bautistawan William Millerwan sut’ichasqa hina. Qhipa qhawaqqa huk profecía asuntu kasqanmi, Juan Bautistaq hinaspa William Millerpa profético característicankunata huñuspa reqsichisqa, Malaquías kinsa kaq capitulopa qhipa hunt’akuyninta riqsichinapaq.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.
Qhawariy, Ñoqaqa kachasaq kachamusqay mensajeroyta, paymi ñanta waqaychasqa ruwanka ñawpaqniypi: hinaspan Señor, piqtaq qankuna maskhashankichik, usqhayllata hamunqa templonman, arí, convenioypa mensajeronta, piqpi qankuna kusikunkichik: qhawariy, payqa hamunqan, nispa Señor de los ejércitos. Malaquías 3:1.
We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.
Qhawarisunmi Islampa kimsa rikuriykunanpa kimsa kuti churakuyninta, Apocalipsis qillqapa pusaqniyuq, isqunniyuq kapítulokunapi ñawpaq kaq iskay “Ay” nisqakunapa Islamninta sut’ichaq profétic rasgokuna hina rikuchisqa kasqanta qhawarinanchik; chaymi Apocalipsis qillqapa chunka, chunka hukniyuq kapítulokunapi sut’ichasqa kinsa kaq “Ay” nisqapa Islamnintapas profétic rasgokunanta reqsichin.
We will continue these things in the next article.
Kaykunata qatiq qillqapiqa qatiqllaraqmi rimarisunchik.
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?
“Ama saqekichu pipas ñuqaykichispaq yuyayniyoq kananpaq; ama saqekichu pipas ñuqaykichispaq yuyanampaq, mask’anampaq, hinaspa mañakunampaq. Kaymi kunan p’unchaw sonqoykichisman churanaykichis yachachikuyqa. Achka qankunaqa allinta creenkichis Diospa reynonpa hinaspa Jesucristopa ancha chanin quri qapariynin Bibliapi kasqanta, makiykichispi hap’isqa kasqaykichispi. Yachankichismi mayqin kay pachapi quri qapariypas mana tarikusqachu sinchi llank’aywan mana chayaspa. Chayqa, imaraykutaq suyaykichis Diospa siminpa quri qapariyninkunata entiendenaykichispaq, mana allinta kallpachakuspa Qelqakunata mask’aspa?”
“It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.
“Allinmi allinmi Biblia ñawinchayqa; ichaqa manam chayllapichu deberniykikuna tukukun. Qankunaqa kikiykikunaqrayku p’anqankunata allinta mask’anaykikuna; Diosmanta yachayqa manam tarisunchu yuyayta kallpachay mana kanman chayqa, nitaq yachaypaq mañakuy mana kanman chayqa, chay hinaqa qankuna cheqaq kaq chuya trigomanta t’aqanakunaykipaq, runakunaqwan Satanás-pa cheqaq yachachiykunata pantachispa qellichasqan paja-t’aqanta. Satanáswan paypa huñusqa runa yanapakuqkunaqa munarqanku pantay paja-t’aqanta chaqruyta cheqaq trigowan. Ñuqanchikqa allinta kallpachakuspa mask’ananchik pakasqa qhapaq kaqta, hanaq pachamanta yachayta mask’aspa, runaq rurasqankunata Diospa kamachikuyninkunamanta t’aqananchikpaq. Espíritu Santoqa mask’aqta yanapasqa hatun ancha chanin cheqaqkunata tarinampaq, chaykunaqa salvasqa kaypa planonmanmi tupanku. Llapa runakunaman sinchita yuyayman churayta munani: Escrituras nisqakunata mana allinta qhawarispa ñawinchayllaqa manam aypanchu. Mask’ananchikmi; kayqa llapan simi ima ninanta rurananchikta nin. Imayna minaspi llamkaq runa kusisqa sonqowan allpata allinta mask’an qoripa sirankunata tarinampaq, chay hinallataq qampas Diospa siminta mask’anayki, chaypi pakasqa qhapaq kaqta tarinaykipaq, may unayñam Satanás runamanta pakayta mask’arqan chayta. Señor nin: ‘Pipas munan paypa munayninta ruranayta, payqa yachanqa yachachiymanta.’ Juan 7:17.” Fundamentals of Christian Education, 307.