The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.
Riqsichay rikch’aynin pataq qhawaq wayq’upaqqa. ¿Imataq kunan qantaqa nanachishunki, llapanpis wasikuna pataman wicharipusqaykirayku? Qan, ch’aqwaywan hunt’a llaqta, qapariywan puchuq llaqta, kusisqa llaqta: wañusqaykikunaqa mana espadawan wañuchisqachu, nitaq maqanakuypi wañusqachu. Llapa kamachiqniykikuna kuska ayqekapun; flechachaqkunawan watasqañam kanku: llapa tariykusqakunaqa kuskalla watasqañam kanku, karumanta ayqekamusqakuna. Chayrayku ñoqaqa nirqani: Qhawariymanta karunchawaychis; ancha llakiywan waqasaq, ama sasachakuychischu sonqochawayta, llaqtaypa ususinqa qichusqa kasqanrayku. Imaraykuchus chay p’unchayqa sasachakuy p’unchaymi, saruch’asqa kay p’unchaymi, chinkasqa yuyay p’unchaymi Tukuy Atiyniyuq Señor Diospa rikch’aynin pataq qhawaq wayq’upi, pirqakunata urmachispa, urqukunaman qaparispa. Isaías 22:1–5.
In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.
Isaias qillqapi, “carga” nisqa simi chunka pusaq kutita tarikun. Chaymanta chunka hukniyuq willakuyninkunaqa chiqapta wañuy willakuykunata sut’ichanku, huk qanchis willakuyninkunataq cargata rikuchinku, imaynachus huk phaqchapi apasqa kasqanta. “Carga” nisqaman tikrasqa willakuymanta hukllaqa ima apasqa kasqanta rikuchin, chaypas phaqchapi apasqa, hinaspapas wañuy willakuymi. Chay huk willakuymanmi rimayta munani, mayqan hebreo simi ima apasqa kasqanta sut’ichispa, chayllataq wañuy willakuy kasqanmanta; chayrayku qallariyninmantaña chay t’aqayta reqsichini, ichaqa kay chiqaqkunamanqa qhipallapi kutisunchik.
The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.
Kay qillqaqa manam chinkasqa rimaychu “rikuy pampa” nisqapa ima kasqanmanta, imaraykuchus sut’ita reqsichisqa kashan “Davidpa Llaqtan” nisqawan, hinallataq “Jerusalén” nisqawanpas. Rikuy pampaqa Laodicea Adventismo-manmi tupachisqa kashan, Daniel chunka hukniyuq qillqapa qhipa suqta versiculokunapa historiankupi. Isaíasqa kay wañuchiy p’akiypa contexto-ninta churarqa iskay chunka qillqapi rikuchisqa historiatawan, maypichus Asiria reyqa pisi-pisimanta tukuy pachata atipaykuchkan, paymi Tartan sutiyuq sinchi kamachiqta kacharqa Egipto llaqtapi Ashdod sutiyuq llaqtata hap’inanpaq.
The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.
Inti Domingo p’unchaw kamachikuyqa Daniel qillqapi chunka hukniyuq t’aqapi tawa chunka hukniyuq versículopi reqsichisqa kachkan, chaymantaq reqsichin kimsa huñukunata, pikunachus Domingo p’unchaw kamachikuypi papakuy apu kamachiypa makinmanta “llusp’inku”.
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.
Tartán sutiyoq Ashdodman hamusqan watapi, Asiriapa rey Sargón payta kachamurqan chaypacha, Ashdod contra maqanakuspa atiparqan; chay pacha Señorqa Amozpa churin Isaíaswan rimarqan, nispa: Purikiy, chumpi llikllaykita sikiykimanta paskay, hinaspa usut’aykita chakikimanta hurquy, nispa. Payqa chayhinata ruwarqan, q’ala chakilla purispa. Hinaspa Señorqa nirqan: Imaynan sirviqniy Isaías kimsa wata q’ala chakilla purirqan Egiptopaq Etiopiapaaq unanchaypaq, mancharinapaq takyachinapaq hina, chayhinataqmi Asiriapa reyninqa Egiptomanta preso apasqakunata, Etiopiamanta prisionero apasqakunatapas, wayna machu, q’ala chakilla, siki q’ipi rikuchisqa, Egiptopa p’enqayninpaq, apapunan. Chaymi paykunaqa mancharinqaku, p’enqakunkutaq Etiopia suyakuyninkumanta, Egipto hatunchayninkumantapas. Kay isla llaqtapi tiyaq runataq chay p’unchaypi ninqa: Qhawariy, kayhinam suyakuykuqa karqan, maymanchus yanapay maskhaspa ayqekurqayku Asiriapa reyninmanta qispichisqa kananpaq; ¿imaynataq noqanchikqa qispisunchik? Isaías 20:1–6.
The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.
Islachallapiq runakunaq hatarichisqan tapuyqa kaymi: imaynatan qispinkuman Asiriapaq qhapaqninmanta, paymi Daniel chunka hukniyuqpi hanan suyuq qhapaqnin hina rikuchisqa kachkan.
He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Payqa [norte llaqtapa qhapaqnin] sumaq allpamanpas yaykunqa, achka llaqtakunan urmanqaku; ichaqa kaykunan makimanta qispinqaku, Edom, Moab, hinallataq Ammonpa churinkunapa umalliqninkunapas. Daniel 11:41.
In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.
Kay versículopiqa Domingo p’unchawpa kamachinmi Estados Unidos nisqapi reqsichisqa kachkan, hinaspataq Danielpa pasajenpi wakin sutil matices kasqanku allin yuyayman churaypaq. Daniel chunka hukniyuq qillqapi, tawa chunka versículomanta kimsa chunka kimsa versículokama, kimsa versículokuna qatipi llapallan “naciones” nisqakunatam reqsichinku. Tawa chunka versículopi, ñawpaq Unión Soviética nisqapa nacionninkuna papadowan Estados Unidoswan kuska 1989 watapi apasqa, qhispichisqa karqanku. Kunan pacha historiador modernokunapas kay chiqaq kayninta takyachinku.
Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.
Chayqa chunka iskayniyuq versículopi tarisun “nacionkuna” nisqa simita, kay pachapi llapa nacionkunata rikuchiqta, imaynachus norte llaqtapa rey (papadokuna kamachiy) Egiptota hap’iptin, llapa mundota rikuchiqta. Chayqa huk matizmi. Kimsa versículokunapi iskay matizkunamanta hukninqa, chaymanmi ñuqaqa rimashani, versículo chunka hukniyuqpi “lluqsiy” nisqa simi, hinaspa yapamanta versículo chunka iskayniyuqpi. Iskay sapaq hebreo simikunan kanku, ichaqa iskayninpas “lluqsiy” nisqaman tikrasqa. Versículo chunka iskayniyuqpi “lluqsiy” nisqaman tikrasqa hebreo simiqa, mana ima qespichiyta tarinachu niyta munan; “chunka reykuna” Naciones Unidas-ta rikuchispa, huklla-mundo gobiernonkuta papa bestiapa kamachiyninman qusqankumanta, mana lluqsiy kanchu—mana qespichiychu.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.
Qankuna chunka waqrankuna, qhawarisqayki, chunka reykunakunam, mana hina qarqankuchu mayqin qhapaq suyutapas chaskisqankukama; ichaqa uywakunawan kuska huk pisi pachallam reykuna hina atiyniyuq kayta chaskinqaku. Kaykunaqa huk yuyayllayuqmi, hinaspa atiyninkuta kallpankutawan uywaman qusqanku. Paykunaqa Corderowan maqanakunqaku, ichaqa Cordero paykunata atipanqa; payqa señorkunap Señor ninmi, reykunap Reyninmi. Paywan kuska kaqkunaqa waqyasuqa, akllasuqa, hinaspa cheqaq sonqoyuqkunam. Hinaspan niwan: Unu qhawarisqaykikuna, maypichus prostituta tiyasqa, llaqtakunam, achka runakunam, nacionkunam, simikunam. Hinaspa chunka waqrankuna qhawarisqayki uywapi, paykunaqa prostitutata cheqnikunqaku, chusaqta hinaspa q’ala qarata saqinqaku, aysanta mikunqaku, ninawan ruphachinqaku. Diosmi paykunap sonqonman churaran munayninta hunt’achinankupaq, hinaspa huk yuyaylla kanankupaq, reyninkuta uywaman qunankukama, Diospa siminkuna hunt’akusqankama. Apocalipsis 17:12–17.
These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.
Kay “chunka reykuna”qa Diospa Siminpi kutikutikuspa rimarisqa kanku; chaymantapas Elíaspa willakuyninpiqa, Israelpa rey Ahabqa chunka ayllukunapa uman karqan, hinaspa Jezabelwan casarasqa karqan. Jezabelqa pacha tukukuypi papadomionmi; Elíasqa kimsañiqin angelpa willakuyninmanta qhispichiqkunan; Ahabqa chunka reykunapa huñu alianza-pa umanmi. Ahabqa Domingo leypa profético historiantaq, Estados Unidos-ta sut’inchan, Naciones Unidas-pa pusaynin hina. Egipto Asiriawan hap’iqasqa kaptinqa, Daniel once cuarenta y dospi norte reyqa chayraqmi chunka reykunata kallpachasqa, papal poderman paykunaq reino-ta qoykunankupaq համաձայնichinankupaq.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Qhipa qhipaman chayananchiskama, ancha allinpaqmi kanan Señormi llamkanankunapi kuska kawsaypas huk sonqolla kasqapas. Kay pachaqa tempestadwan, guerraywan, ch’iqanakuywanpas hunt’asqa kachkan. Ichaqa huk umallapa uranpi—papal atiyninpa uranpi—runakuna huñunakunqaku Diospa contranpi Sayasqankunapa runanpi. Kay huñunakuyqa hatun apostata runawanmi sinch’ita hap’ichisqa kachkan. Payqa cheqaq kaypa contranpi maqanakupaq agentenkunata huñuyta maskhaspa, cheqaq kayta qhatiqkunata rakiyta, ch’iqiyta, chinkachiytapas llamk’anqa. Envidia, mana allin yuyaykuna hukmanta hukman, mana allin rimaykuna, paymanta kallpachasqakuna kanku mana allin tinkuyta, rakinakuypas paqarichinankupaq.” Testimonies, volume 7, 182.
In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.
Chusku tawa chunka hukniyuqpi tarisunchik “ayqekuy” nisqa simita, chaymantapas chusku tawa chunka iskayniyuqpipas tarisunchik “ayqekuy” nisqa simita, ichaqa iskayninku iskay sapa hebreo simikuna kanku. Chusku tawa chunka hukniyuqpi “ayqekuy” nisqaman tikrasqa simi nin, llusk’asqa hina ayqekuyta. Kaymi “ayqekuy” nisqaman tikrasqa simi Isaías qhelqa iskay chunka kaqpa soqtayuqpi. “Chay p’unchaypi” “kay islaq tiyaqnin” tapukun imaynatas ayqekunman Asiria runamanta, payqa “chay p’unchaypi” allintaqmi pacha llapanta atipashan, Daniel chunka hukniyuqpi hinallataq askha wakin Qelqa pasajekunapipas rikuchisqa hina.
In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.
Daniel chunka huk versículo cuarenta y unope, papadokuna, icha Daniel payta rikuchisqan hina, norte llaqtapa reyin, icha Isaías payta rikuchisqan hina, Asirio, “hatun sumaq allpa”ta atipaykashaqtin, Estados Unidos-ta rikuchiqta, iskay huñukuykuna reqsichisqa kanku.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Payqa yaykuspa sumaq allpamanpas, achka suyukunata urmachinqa; ichaqa kaykunaqa makimantan qispinqaku, Edom, Moab, hinallataq Ammonpa churinkunamanta aswan ñawpaq kaqkuna. Daniel 11:41.
One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”
Hukninqa “achkakuna” nisqa, urmachisqa kaqkuna; huk ñiqintaq rikuchisqa kachkan “Edom, Moab, hinallataq Ammonpa churinkunamanta umalliqkuna” nispa. Inti punchaw kamachiypi, Apocalipsis chunka pusaqniyuq tawa versículopi, Babiloniapiraq kaqkunata “lluqsimuychis” nispa waqyan.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.
Hinaqmi uyarirqani huk simita hanaq pachamanta, nispa: Lluqsiychis paymanta, ñuqaq llaqtay, ama huchankunapi rakinakunaykichikpaq, amataq chaskinaykichikpaq ñak’ariyninkunamanta. Apocalipsis 18:4.
Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.
Edom, Moab, hinallataq Amónpa wawqinkunaqa llusk’aywan qispisqakuna kanku, Isaías ishkay chunka qillqasqapi isla llaqtakunapa runankuna suyasqankuman hina.
In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.
Chusku tawa chunka hukniyuqpi, huknin sutinchayta rimasqayqa kaymi: chusku chunka, chusku chunka hukniyuq, chaymanta chusku chunka iskayniyuq chuskuypi “llaqtakuna” nisqa simita tarisun; ichaqa chusku chunka hukniyuqpiqa chayqa yapasqa simim, manam Danielpa qallariy siminkunapichu kashan, nitaq chaypi kananpaqchu. Askha llaqtakuna urmachisqa karqanku chusku chunka chuskuypa hunt’asqanpi, Unión Soviéticapa urmakuyninpi; hinaspataq askha llaqtakuna hap’isqa kanku papaduyoq kayqa Naciones Unidas nisqata makipi charispa. Ichaqa Estados Unidos llaqtapi domingo kamachikuypiqa, “askha” nisqawan urmachisqakunaqa manam askha llaqtakuna kanchu; paykunaqa qanchis p’unchaw Adventistakuna sapaqlla kanman.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.
“Sichus cheqaqa k’anchay qankichisqa kaptin, tawa kamachiypi kaq Samana punchawta qhawachisuspa, hinaspa Diospa Siminpi mana ima t’uquyniyoq kasqanta rikuchisuspa domingo punchawta waqaychanapaq, chaywanpas llulla samana punchawman hap’ipakuspa qhiparanki, Diospa ‘Ñoqaqa santo punchawniy’ nisqan Samana punchawta mana santochaspa waqaychaspa, uywapa unanchanta chaskinki. ¿Hayk’aqtaq kayqa pasan? Domingo punchawpi llamk’ayta saqenaykipaq, hinaspa Diosta yupaychanaykipaq kamachiq kamachiyta kasukuspayki, Bibliapi mana huk simipas kanchu domingo punchawqa llank’anapaq sapa punchawmanta huknirayuq kasqanta qhawachiq, chayta yachaspaqa, uywapa unanchanta chaskinaykipaqmi arí nispa allinchasunki, hinaspa Diospa sellonta mana chaskiyta munanki.” Review and Herald, July 13, 1897.
Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.
Mayqin qanchis p’unchay Adventista Iglesiapi ima miembro kasqanpas, bautizasqa miembro hina ñawpaqta iglesia-man yaykuspa, sábado yachachikuyta chaskirqan; paykunaqa sábadomanta “cheqaq kaypa k’anchayninman” hina ruwasqaman cuenta qunankupaqmi hap’isqa kachkanku.
“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Sábado p’unchayta hukman tikrachiyqa romano iglesiapa kamachikuyninpa señalanmi, utaq markanmi. Pikunachus tawa kaq kamachikuyqipa mañakusqankunata allinta entiendespa, cheqaq sábado rantinpi llulla sábadota waqaychayta akllanku, chaywanmi yupaychayta qukunku chay atiyllaman, mayqanwanlla chay kamachisqa kachkan. Bestiapa markanqa papal sábadom, mayqantachus kay pachapi runakuna Diospa churakusqan p’unchaypa rantinpi chaskirqanku.
“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.
“Manaraqmi uywakunapa unanchanta manaraq chaskinchu. Pruebapa tiemponqa manaraqmi chayamunchu. Sapa iglesiapiqa cheqaq cristianokuna kanmi, Roma Católicapa huñukuynintapas mana saqespa. Manam pipas huchachasqachu kachkanchu, k’anchayta chaskispa tawa kaq kamachikuyta hunt’ananpaq obligacionninta rikunkama. Ichaqa llulla sábadota kallpachaq kamachikuy lluqsimuptin, kinsañiqin angelpa sinch’i waqaynin runakunata uywatawan hinaspa imagenninta yupaychanankumanta waqaychaspa willaptin, llullaq kaqwan cheqaq kaqpa chawpinqa sut’ita rakisqa kanqa. Chaymantaqa, pichkuna huchallikuypi qhiparinraq kanku, paykunam uywapa unanchanta chaskinqaku.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.
“Utqay puriq puriq kay pacha-man qayllaykuchkanchik. Protestante iglesiakuna secular atiyniyuq kamachiywan huñunakuspa llulla religionta sayachinqaku, mayqenpa contra rimanankurayku ñawpaq ayllunkuna aswan sinchi qatiykachayta muchurqanku chayqa, chaymanta papal samana p’unchawqa iglesiawan estadowan kuska atiyninkuwan kamachisqa kanqa. Huk nacional apostasiam kanqa, chayqa nacional thuñiyllapim tukukunqa.” Manuscript 51, 1899.
At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”
Intichus p’unchay kamachikuypiqa, kimsak ñiqin angelpa k’anchayninmanta mañakuychakuqkunaqa qanchis p’unchayniyuq Adventistakuna sapallankum, imaraykuchus chay pachallapim Adventismo hawapi kaqkunaman kimsak ñiqin angelpa pruebanta rikuchinqaku. Intichus p’unchay kamachikuypi “achka” urmachisqakunaqa Laodicea Adventistakunan, imaraykuchus “taripayqa Diospa wasinmanta qallarin.”
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Chaymi qhepakunaka ñawpaq kanqaku, ñawpaqkunataq qhepa kanqaku; achkhaqa waqyasqa kanku, ichaqa pisilla akllasqa. Mateo 20:16.
Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.
Isaíasqa “señal” hinaspa “admiración” nisqa kachkan Egiptopaq Ethiopiapaw, papakunapa kay pachata astawan astawan atipayninmanta. Egiptoqa Naciones Unidas nismi; Ethiopiaqa Estados Unidos nismi, Asiriataq papakuna kanku. Chay profetikusqa historiapa contexto-pi Isaíasqa qallarin wañuywan tukuy mana allin willakuykunata qhawarichiyta. Ishkay chunka iskayniyuq capítuloqa Laodicea runakunamanta parlashan, paykuna domingo kamachiypi urmachisqa kanku, hinallataq Filadelfia runakunamantapas, paykuna “Edom, Moab y los principales de los hijos de Amón” nisqakunata Babiloniamanta waqyanku.
Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.
Adventismo Laodiceaguaqaqa mana salvakunanpaq kaq carácter nisqanta kanchu, hinaspan Señorpa siminmanta domingo leypi wijch’uykusqa kanku. Kay chiqaqta qhawarini, qatiq punto nisqata aswan kallpachayllapaq. Isaías iskay chunka iskayniyuqmi Laodicea chinkasqa kasqanmanta huknin razónta rikuchin, imaraykuchus wañuy willakuyqa “visión” nisqap pampamanmi contranpi kachkan. Iskay hatun hebreo simikuna kanku “visión” nisqaman tikrasqa. Hukninmi profético ruwaykunapa qatipayninta rikuchin, huknintaq Cristopa visiónninta rikuchin. Hukninqa iglesiamanta hawapi kachkan, huknintaq iglesiapa ukhupin. Iskay chunka iskayniyuq capítulope simiqa profético ruwaykunata rikuchiq visiónmi, hinaspan Proverbios librope “visión” nisqaman tikrasqa kikin simillataqmi.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Maypichus mana rikch’ariy kashan chaypi, runakuna chinkanku; ichaqa kamachikuyta waqaychaqqa kusisqan kashan. Proverbios 29:18.
The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.
“Rikch’akuy pampap llasaq kacharisqan”qa profecíam, kay pachak tukukuyninpi Diospa iglesianpi ishkay laya yupaychaqkunata reqsichin. Huk layaqa, Shebnawan rikuchisqa, Laodiceam; huk layañataq Filadelfiam, Hilkiaspa churin Eliakimwan rikuchisqa. Chay qillqapi ishkay layakuna ukhupi t’aqanakuyqa, sut’im, chunka doncellakunapa yachachikuyninpi kaq t’aqanakuywan kikinmi. Huk layaqa chawpi tuta aceiteyuqmi, huk layañataq manam kanchu. “Aceite” nisqaqa, unancha hina, mayqin contexto-pi tarikusqanman hina, imaymana cheqaqkunata rikuchin; ichaqa Isaías ishkay chunka iskayniyuqpi chunka doncellakunapa “aceiten”qa “rikch’akuy” simiwanmi rikuchisqa. Huk layaqa “aceiteyuqmi”, huk layañataq manam kanchu.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Llapan kay pachap Apuyninpa qayllanpi sayaq hawaykusqakunaqa, ñawpaqta Satanásman qusqan ñit’i querubín kasqan churakuyniyuqmi kanku. Tiyananninta muyuriq ch’uya kaqkunawanmi Señorqa kay pachapi tiyaq runakunawan mana tukukuq willanakuyta hap’in. Quri aceitetaqa Diospa allin kayninmi rikuchin, chaywan iñiqkunapa mechankunata hunt’aspa waqaychan, ama lliphipispa wañunankupaq. Sichus mana kay ch’uya aceite hanaq pachamanta Diospa Espíritunpa willakuyninkunapi pouredosqa kanmanchu, mana allinpa rurana atisqankunaqa runakunata llapanta kamachinmanmi.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
Diosqa mana yupaychasqa kachkan ñoqanchikqa pay kachamusqankunata mana chaskispa. Chhaynapi qori wirata mana chaskinchikchu, chaytataq payqa almanchikkunaman wiñayta munan, tutapi kaqkunaman chaskichisqa kananpaq. Qayakuynin hamuptin, “Qhawariychik, qhari warmi apaq hamushan; lloqseychik payta tinkuq,” Cristo-pa santo gracianta sonqonkupi mana waqaychasqakuna, santo wirata mana chaskiqkunaqa, mana yuyayniyuq sipaskuna hina, tarinkaqmi mana kamachisqa kasqankuta Señorninkuta tinkunankupaq. Kikinpiqa mana atinkuchu chay wirata tarinankupaq, kawsayninkutaq tukusqa, wakllasqa kachkan. Ichataq Diospa Santo Espiritun mañakusqa kaptin, Moisés hina mañakuspa, “Gloriaykita qawachiway,” nispa, Diospa munakuyninqa sonqonchikkunapi hunt’asqa kanqa. Qori tubokunawan qori wiraqa ñoqanchikman chaskichisqa kanqa. “Mana kallpawan, mana atiyniyoq kaywanchu, aswanpas Espirituywanmi, nispa, ejército-kunapa Señor.” Allin Kusay Intipa lliphipiq rayonkuna chaskispa, Diospa wawankunaqa kay pachapi k’anchaykuna hina lliphipin. Review and Herald, July 20, 1897.
The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.
Profetakunapa espiritunkunaqa hukninwan hukninpas acuerdopi kanku, hinallataq Zacaríaspa iskay umallinchasqankunapas Apocalipsis chunka hukniyuqpi iskay testigonkuna kanku.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.
Iskay testigokunamanta profetaqa astawanmi nin: “Kaykunaqa iskay olivok sachakuna, hinallataq iskay mechero-kuna, allpapa Diosninpa ñawpaqenpi sayashaqkuna.” “Simiyniki,” nispa salmistaqa nirqan, “chakiykunapaq lámparam, ñanniy paqtaq k’anchariyninmi.” Apocalipsis 11:4; Salmo 119:105. Iskay testigokunaqa Antiguo Testamentoq, Nuevo Testamentoq Escriturasninkunatan rikuchin. Iskaychankutaq Diospa kamachisqanpa qallariyninmanta wiñay kaq kayninmantapas ancha chaniyoq testigokunam. Iskaychankutaq salvasqa kaypa planonmantapas testigokunam. Antiguo Testamentoq rikch’achikuyninkuna, sacrificiokuna, profeciankunapas hamuq Salvador-manmi qawachin. Nuevo Testamentoq Evangelokuna, Epístolankunapas willakunmi huk Salvador hamusqanmanta, imaynatas rikch’achikuywan profeciawan nisqa karqan, chay hinallataq hunt’asqa kasqanmanta.” The Great Controversy, 267.
Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.
Zacaríaspa iskay umallikusqankuna rikuchin Revelación qillqap huk ñiqin kapítulopi qhawachisqa willakuy puriyta. “Aceite” nisqaqa, mayqinchus profético “visión” nisqa, historiapi pasasqakunaq rikch’ayninmi, Antiguo Testamento hinallataq Nuevo Testamento nisqakunawan apachikun. Revelación chunka hukniyuqpi kay iskay testigokuna contexto nisqaman hina reqsichisqa kanku Moiséswan Elíaswan kasqankuta. Moiséswan Elíaswanqa kikinkupaqmi huk símbolo kanku.
When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.
Hukllapi rikuchisqa kashaspanku, Imapasqay Urqupi Transfiguración nisqapi otaq Apocalipsis chunka hukniyuqpi hina, iskay sapa chiqaq-kunapa unanchankunam kanku. Urqupiqa domingo kamachiy sasachakuy pachapi wañuyman churakusqa testigokunata, hinallataq pachak tawa chunka tawayuq waranqa runakunatam rikuchinku; ichaqa Apocalipsis chunka hukniyuqpiqa Machu Testamento hinallataq Musuq Testamentotam rikuchinku. Ichaqa Adventismopaqa aswanraqmi imatapas rikuchinku. Judiokunapaq iskay testigokunaqa “kamachikuywan profetakuna” karqanku, Machu Testamentota rikuchispa; cristianokunapaqtaq iskay testigokunaqa Machu hinallataq Musuq Testamentokunam karqanku; ichaqa Adventismopaqa iskay testigokunaqa Diospa simin hinallataq Jesuspa testimoniunmi kanku. Chayraykum Juanqa Patmospi karqa.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Noqa Juanmi kani, qankunapa wawqeyki hina, ñak'ariypi, Jesucristoq qhapaq kayninpi, chaymanta payta suyaypi ima, qankunawan kuska; Patmos sutiyoq isla-pim karqani, Diospa siminrayku, Jesucristoq testimoniunrayku. Apocalipsis 1:9.
In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.
Isaías iskay chunka iskayniyuqpiqa Moiséswan Elíaswan iskay testigokuna reqsichisqa kanku, ichaqa chaytaqa reqsinalla atikunman pichus Alpha y Omega nisqa kamachiyninta chay kapítuloman churanku chayqa. Yuyaychaychis maymanta Jesús qallarisqa “rikch’aynin” nisqa willakuyta, profetikusqa ruwaykunaq nisqanta, Emmaús ñanpi puriq disipulonkuman sut’inchaspa.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.
“Moisésmanta qallarispa, Bibliapa historianninpim qallariyninpi kaq Alpha hina, Cristoqa llapa Qelqasqa Sagradaspi paymanta rimakuqkunata sut’ita yachachirqa.” Desire of Ages, 796.
Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.
Elíasqa chay profetami hatun manchakuy p’unchaw Señorpa hamunanpaq ñawpaqman rikurimun, Alfadeq Omegamanta kamachisqa yachachiywan, taytakunapa sonqonkuta (alfa) wawakunaman (omega) kutirichispa. Moiséswan Elíaswanmi Bibliamanta profecíapa alfanta omeganta sut’inchanku. Sichus kayta uyariyta atinkiqa, Moisésqa William Millermi karqan. Moiséspas Millerpas wañurqanku, iskayninkupas inspiración rayku qespichisqa kasqankuta reqsisqa karqanku. Moisésqa, cheqaqtapuni, wañusqan qhipallata kawsarichisqa karqan; ichaqa angelkunaqa Millerpa sepulturamuyupi suyarichkanku kawsarimusqan kama. Elíasqa Señorpa hatun manchakuy p’unchaw hamunanpaq qhipa chaskiqta sut’inchan.
“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
Judiokunaqa kallpachakuspanku Diospa Siminpi willakusqa willakuyta hark’ayta; ichaqa profecíaqa hunt’akunanmi. Señor nin: “Qhaway, noqa kachamusaqmanmi qankunaman Elías profetata, Señorpa hatun mancharikuypaq p’unchaynin hamuqmanraq” (Malaquías 4:5). Pipas hamunanmi Elíaspa espiritunwan atiyninwanpas, pay rikurimuqtinqa runakuna ninmanchá: “Ancha sinchitaqa kasanki, qamqa Manllay Qellqakunata mana allinta unanchanki. Saqey, ñoqaqa yachachisqayki imayna qampa willakuyniykita yachachinaykipaq.”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.
“Achka runakunaqa manam Diospa rurayninta runapa rurayninmanta reqsiyta atinchu. Cheqaqta niykichik, imaynatachus Dios qoykuwan noqaman quwan hina, kunanpas nini: sapa kuti pantasqata maskhayllapi, churanakuy sonqoyuq kaspa qhepakuykichikqa, manam hayk’aqpas cheqaqta reqsinkichikchu. Jesusqa discipulonkuman nirqan: ‘Aswan achka imakunanraqmi qankunaman niyta munani, ichaqa kunanqa manam apayta atinkichikchu’ (Juan 16:12). Paykunaqa manam kasqankuchu ch’uya, wiñay imakunata allinta chaninchaypaq. Ichaqa Jesusqa prometirqan Consoladorta cachamunanpaq, paymi tukuy imakunata yachachinqa, hinaspa tukuy imatachus pay nirqankuman yuyarichinqa. Wawqe panaykuna, ama runapi atinikuyta churanchikchu. ‘Runamanta saqeychik, paypa samayninqa senqanpi kashan; imapaqtaq payqa yupaychasqa kanman?’ (Isaías 2:22). Qankunaqa mana atiyniyoq almankichikta Jesusman watayta yachankichik. Manam allinchu ñawpaq qochapi upyananchik, urqupi pukyu kashaqtin. Huch’uy mayukunata saqesunchik; hanaq pukyukunaman hamusunchik. Sichus kanman huk cheqaq kay, mana entiendenkichikchu, mana acuerdonkichikchu chaypi, maskhaychik, qelqaman qelqata tupachiychik, cheqaq kaypa socavonninta Diospa Simiq mina ukunman ukhunta urayachiychik. Qankunaqa kikiykichikta, yuyaynikichiktawan Diospa altarninman churayta tiyan, ñawpaqmanta hap’isqa yuyaynikichikta saqeychik, hinaspa Hanaq Pachapa Espiritunta saqeychik tukuy cheqaqman pusasunankupaq.” Selected Messages, libro 1, 412.
In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.
Iskayias qhelqa iskay chunka iskaynipi, Shebnawan Eliakimwanmi Adventismopi yachaqta hinaspa mana yuyaysapata qawachkanku kay pachapa tukukuyninpi, chay uraspi norte llaqtamanta rey Jerusalénman marchashaqtin. Hilkíaspa churin Eliakimqa “rikuyta” charirqan, Shebnaqa manam charirqanchu.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Maypicha mana rikuy kaqtin, runakuna chinkanku; ichaqa kamachikuyta waqaychaqqa, kusisqa kachun. Proverbios 29:18.
The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.
Profecíaq willakuynin, chayri kay versículopi “visión” nisqanqa iskay imakunatam rimaykuchkan. Qamqa profecíaq k’anchaynin yapakuyninta entiendenki, hinaspa kawsanki; mana entiendespaqa—wañunki. Mana entienderqa, mana allichakusqachu kanki domingo kamachikuy pruebapi sábado p’unchawta waqaychanaykipaq. Chayqa kanqa: “ancha qhipa.” Domingo kamachikuypi Laodicea Adventistakuna urmachisqa kaptinku, kamachikuyta qichunkuña, “cheqaq kaypa visiónninta” qichusqankurayku. Mana aceiteniyuqchu kanku; mana entiendenkuchu yachay yapakuyninta, mayqencha kichasqa kachkan justamente probation tukukuynin manaraq wichq’akuchkaptin.
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.
Qamqa qan niyki, qhapasmi kani, imaymanapas yapasqasñam kani, mana imatapas munanichu; ichaqa mana yachankichu qamqa llaqllasqa, wakcha, mana allin kawsayniyuq, ñawsa, q’ala qaralla kasqaykita. Apocalipsis 3:17.
Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.
Isaiaspa señalenqa kashqanmi kimsa wata q’ala chakiyuq, q’ala cuerpoyuq purisqan. Chaytaqa rurasqa, profetakuynin willakuyninwan yachachisqa kayta uyariyta munakkuqkunata amonestanampaq: sicheq proféticokunapa rikuyninkunata mana entiendespaqa, domingo leyman chayaspa, hap’isqa apasqa kanki wakcha, llakiywan, mana imayuq, ñawsa, q’ala kasqaykipi. Isaiasqa señalmantawan musphaymi karqa Isaiaspa tiemponpaq, ichaqa aswanraq kay pachapa tukukuyninpaq.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Kunanmi tukuy kaykunam paykunamanqa yachachikuy ejemplokunapaq pasakurqan; qelqasqataq kachkan noqanchikpa yuyaychananchikpaq, pichus kay pachapa tukukuyninkuna chayamun chaykunapi kawsaqkunapaq. 1 Corintios 10:11.
In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”
Iskay chunka iskayniyuq kapitulumanta ñawpaq pichqa versokunapi Jerusalén, Davidpa llaqtan, sutichasqa kashan huk “qapariq”, “kusisqa llaqta” hina, chaymanta “ch’aqwakunawan” hunt’asqa. Huk clásico bíblico nisqa rimaymi, mayqinchus pacha runakunaqpas apaykachkanku, kay kapitulumanta apaykachasqa kashan chay “kusisqa” “qapariq” llaqtata rikuchinapaq, mayqinchus “ch’aqwakunawan” hunt’asqa kashan, hinallataq chunka kimsayuq versopi kaqkuna kusikuywan ninakuptinku: “mikusun hinaspa upyasun; paqarinqa wañusunmi.” Ichaqa, paykuna kusisqa kaptinkupas, qharinkuna wañuchisqa kanku, ichaqa mana espadawanchu, nitaq maqanakuy pichqapichu; chayraykun Isaías tapun: “Imataq qanta nanachishunki?”
Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.
Ima nanaykuchkan chayqa, wasi patakunakaman riyta paykunaman rurarqan. Wasi patakunaqa inti, killa, ch’askakunata yupaychaypa unanchaqanmi, hinallataq espiritismopa unanchaqanmi. Kay pasajepi Adventismuqa huk espiritual pantasqa llullakuypi kashan.
And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.
Hanan pichus wasikunapiq patapi hanaq pachapi kaq ch’aska tropasman yupaychaqkunata; hinaspa hanan yupaychaqkuna, Señor sutipi jurachakuqkuna, hinaspa Malcham sutipipas jurachakuqkunata; hinaspa Señormanta kutiripuqkunata; hinaspa Señor-ta mana maskaqkunata, nitaq paymanta tapukuqkunata.
Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.
Upallay Señor Diospa qayllanpi ch’inllayay; Señorpa p’unchawninqa qayllamñanmi kachkan; Señorqa huk sacrificiota wakichisqaña, qayasqan huqyarisqankunatataq waqyasqaña. Chay Señorpa sacrificion p’unchawninpiqa pasanqa: ñoqaqa castigasaj kamachiqkunata, reypa churinkunata, hinallataq llapa mana reqsisqa p’achawan p’achallisqakunatapas. Chay kikin p’unchawpitaq castigasaj llapa punku umbralman phawiqkunata, patronninkupa wasinkunata qhapaqchaykunata hap’ispa kallpanakuywan ch’awkiwan hunt’achiqkunata. Sofonías 1:5–9.
At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.
Domingopa kamachiy ley nisqapa sasachakuyninpi, Adventismoqa, Jerusalén hina rikuchisqa, “rikuy pampapi” kachkan. Profétic mensaje-ta mana chaskiqkuna, “aceite” utaq “rikuy” nisqawan rikuchisqa, espiritualismota rurashanku, chaytaq Pabloqa Segunda a los Tesalonicenses nisqapi rimarin. Chaypitaq tarinchis hinaqa chaykunatapas (Shebna) cheqaq kaypa munakuyninta mana chaskirqankuchu.
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: 11, 12.
Chayraykumantaqa Diosmi paykunaman kallpasapa pantachikuyta kachamunqa, llullakuyta creenankupaq: cheqaqta mana creenakuspanku, aswanpas mana allin ruwaypi kusikuspanku, llapallanku huchachasqa kanankupaq. 2 Tesalonicenses 2:11, 12.
Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.
Chayqaqa, “chiqaq kay” nisqanta Pablo llamk’achin, griegu simim; chayqa hebreo simipi “chiqaq kay” nisqamanta hap’isqa, kimsa hebreo qillqakunata huñuspa ruwasqa, chay qillqakunaqa Alphawan Omegawan rikch’achisqakunam. “Chiqaq kay” nisqapa, Alpha-Omega kamachiy hina rikuchisqapa, qhespichisqa mana chaskisqanqa Laodicea runakunaman sinchi pantachiyta apan, chay pantachiyqa espiritismom.
“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.
Profeta Isaías nin: “Qankunaman ninqaku chayqa: Maskhaychis ayaqkunaq espiritunkunawan rimanakunata, hinaspa layqakunata susurraspa rimajkunata, pakallamanta qaparijkunatapas; ¿manachu llaqtakunaqa Diosninkuta maskhananku? ¿Kawsajkunapaqqa wañusqakunamanchu? Kamachikuymanpas, hinaspa testimoniomanpas: Sichus mana kay simi hina rimankuchu, chayqa paykunapi mana k’anchay kasqanraykum” nispa. Isaías 8:19, 20. Runakunaqa munaspa chaskispa kaspanku, Qelqasqa Simipi sut’ita nisqa cheqaq kayta runaq kayninmanta, hinaspa wañusqakunapa kasqanmanta, espiritualismopa nisqankunapiwan rikuchikuyninkunapipas rikunman karqan Satanaspa llank’asqanta atiyniyuq, señalkunawan, llulla musphachiq admirakuyninkunawan. Ichaqa aycha sonqoman sumaq kasqanta libertadta mana saqespa, hinaspa munakusqanku huchakunata mana saqespa, achka-achka runakuna k’anchayman ñawinkuta wichq’anku, hinaspa yuyayman mana churakuspa, willakuyninkunata mana kasukuspa, derechollata purinku; chaykamataq Satanás paykunapa muyuriyninpi trampankunata awaykun, hinaspa paypa presan tukunku. “Imaraykuchus mana cheqaq kayta munakuywan chaskirqankuchu, salvasqa kanankupaq,” chayrayku “Diosqa kallpayoq pantayta paykunaman kachamunqa, llullata creenankupaq.” 2 Tesalonicenses 2:10, 11. The Great Controversy, 559.
In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.
Isaías iskay chunka iskayniyuqpi kusisqa llaqtapa qharinkuna wañuchisqa kanku, ichaqa mana maqanakuywan ni espadawanchu; llapallankum hukllachasqa watasqa kanku, hinaspa wañuchisqa kanku ayqisqa kamachiqninkuwan kuska.
“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.
“Sichus iglisyaqa kay pachapi runakunaq purisqan hina ñanta qatiq chayqa, paykunawan kuska kaq kikin ñak’ariyta chaskinqa. Mana chayllachu; aswanpas, astawan hatun k’anchayta chaskisqankurayku, paykunaq muchuyninqa mana wanakuyta munasqakunamanta astawan hatun kanqa.”
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“Noqanchik runakuna hina, kay pachapi huk llaqtakunamanta ñawpaqta cheqaq kayta charisqanchikta rimanchik. Chayrayku kawsayninchikpas, hinallataq karakteryninchikpas, chayna iñiyninchikwan tupasqa kachun. Kunan p’unchayqa ñam qayllamunña, maypichus cheqaqkuna ancha chanin granokuna hina watasqa, hanaq waqaychanaman huñusqa kanqaku, mana allinkunaqa, qura trigu ukhupi wiñaq hina, qhipa hatun p’unchay ninaqman huñusqa kanqaku. Ichaqa trigupas qurawan kuska wiñan “cosechakama.”” Testimonies, volumen 5, 100.
The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.
Iskayas iskay chunka iskayniyuqpi kamachiqkunaqa “flechawan maqaqkunawanmi” huñusqa watasqa kashanku. Sebnaqa wasimanta umalliq hina reqsichisqa kashan, chay kamachiynintaq Hilkíaspa churin Eliakimmanmi qosqa kanqa. Iskayas iskay chunka iskayniyuqpiqa, profetapa willakuynin, profetapa rikhuywan sut’ichasqa hamuq p’unchawkunaq rurasqankunam, Jerusalén llaqtapi yupaychaqkunamanta iskay klasetaraq ruwasqa, uray llaqtakunapaq reyi asuykamuptin. Huk claseqa hanaq waqaychana pirwamanmi watasqa kashan, huknintaq qhepa p’unchaykunapa nina ruphayman. Mana allinkuna ima watasqantaq “flechawan maqaqkuna” kasqa, chayqa Diospa Simiyninpi Islamta sut’ichaq achka unanchakunamanta hukninmi.
And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.
Kedarpa churinkunamanta flechawan maqanakuk runakunapa yupaynin puchuqninqa pisiyachisqa kanqa; Israelpa Señor Diosninmi chayta rimarqan. Isaías 21:17.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Kaymiqa Ismaelpa churinkunapa sutinkuna, sutinkuman hina, mirayninkuman hina: Ismaelpa qhapaq churin Nebajot; hinaspa Kedar, Adbeel, Mibsam, Mishma, Duma, Massa, Hadar, Tema, Jetur, Naphish, hinaspa Kedemah. Kaykunaqa Ismaelpa churinkunam, kaykunataq sutinkunam, llaqtankunaman hina, pukarankunaman hinapas; chunka iskay kurakakuna, nacionninkuman hina. Génesis 25:13–16.
The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.
Adventismopa umalliqninkunaqa flechawan maqaqkunawan watasqa karqanku, Islam nisqaqa 2001 wata, septiembre killapa 11 p’unchayninpi Estados Unidosman atacasqanta Bibliaq willakusqan qispichiq willakuy hunt’asqan hina nisqa willakuyta mana chaskispanku. 9/11 nisqapi atacoq kayqa chay willakuypa takyachisqanmi karqa, mayqinchus 1989 watapi, Unión Soviética urmasqanpi, kichasqa karqa. Islam nisqapa 9/11 nisqapi atacasqanqa agosto killapa 11 p’unchay, 1840 watapiwan tupaq parallelon karqa, maypichus Islam nisqaqa hark’asqa kasqanmantawan huk willakusqa hunt’asqan ñawpaq angelpa willakuyninta kallpachaq karqa, Millerpa hatun profético kamachisqanta takyachispa: huk p’unchayqa huk watata qhawachin. Agosto killapa 11 p’unchay, 1840 wataqa huk ñawpaqmanta sut’inchasqa ruwasqa hunt’asqanmi karqa, mayqinchus p’unchay huk wata prinsipiyuman hina sayarqa. Chay hunt’akusqanpiqa ñawpaq angelpa willakuyninqa kay pachapi llapa misión estaciónta apasqa karqa.
9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.
9/11mi yuyaychayta chiqaqchasqa, Adventismoman willakusqa “rikch’ay” nisqapa hatun kamachikuyninta. Chay kamachikuyqa kaymi: historia kutikachkan. P’unchaw huk watapaq kaq kamachiy 11 agosto 1840 p’unchawpi chiqaqchasqa kaptin, Apocalipsis chunka qillqapi atiyniyuq angelnin uraykamusqa, Millerpa taripay hora willakuyninta kallpachasqanta señalaspa; chayhinataq rikuchin imayna Apocalipsis chunka pusaqniyuq qillqapi angelnin 9/11 p’unchawpi uraykamusqanta.
“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“¿Imanasqamanta rimakunqa ñuqaqa willasqayta Nueva York llaqtata hatun unu llumpaywan pichasqa kananpaq nisqaymanta? Kaytaqa mana hayk’aqpas nirqanichu. Ñuqaqa nirqani, chaypi hatun wasikuna sayarichisqa kasqankuta, piso tras piso, qawaspa: ‘¡Ancha manchay rikch’akuykuna ruwakunqa Señor allpata sinchita chukchichinanpaq hatariptinqa! Hinaqtinmi Apocalipsis 18:1–3 nisqankuna hunt’akunqa.’ Apocalipsispa chunka pusajniyuq p’unchawnin tukuy llikachaq kay pachaman hamuqkunamanta huk willakuymi. Ichaqa mana ima k’anchayniyuqchu sapaqta Nueva Yorkmanta imachus hamunqa chaymanta; aswanqa yachani huk p’unchaw chaypi hatun wasikuna Diospa atiynin kutirichisqanwan hich’uykachisqanwan urmachisqa kanankuta. Qowasqa k’anchaymanta yachani tukuchiyqa kay pachapi kasqanta. Señorpa huk siminlla, atiyniyuq kallpanpa huk llamk’ayllan, kay hatun sinchi sayaq wasikunata urmachinqa. Ruwakunkam manchariynin mana yuyaymanayuq rikch’akuykuna.” Review and Herald, 5 julio 1906.
There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.
Chayqa rimaykunapas Islammanta aswan achka nisqakuna kanmanmi, ichaqa Shebnaqa chaykunata reqsichin, paykunaqa willakuykunaq historianta qhawariyta—historiapa kutikuyinpi sayasqa “rikch’aynin”ta—mana chaskiqkuna kanku; chay historiapa kutikuyinmanta ñawpaq cheqaq kaywan kuska, nisqaytaq kaymi: imapa qallariynin chay imapa tukukuynintam rikuchin. Islampa hark’asqa kaynin 1840 watapi, agosto killapa 11 p’unchawninpi, Apocalipsis chunkaq angelta uraykachirqa; Islampa kacharikusqa kaynintaq 9/11 p’unchawninpi, Apocalipsis chunka pusaqniyuq angelta uraykachirqa.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.
Hinaspataqmi: Uyariychik, amañaykicheq, Jacobpa umalliqninkuna, Israel wasipa kamachiqninkuna; ¿manachu qankunapaq allin kanan justicia reqsiy? Qankunaqa allinta cheqnikunkichik, mana allintaq munakunkichik; runakunamanta qaranta qichunkichik, tullunkunamantataq aychanta qichunkichik; llaqtaypa runankunapa aychanta mikhunkichik, qarantataq qichunkichik; tullunkunatapas p’akinkichik, chhullunkichik mankapaq hina, aycha kallanapi kaq hina. Chaymantataq Señorman waqyakunqaku, ichaqa payqa manam uyarisanqachu; chay p’unchaypi uyanta pakaripunqa paykunamanta, ruwasqankupi mana allin kasqankurayku. Kayhinatan Señor nin llaqtayta pantachiq profetakunamanta, kirunkuwan kaniqkuna, chaymanta “Thak kay” nispa qaparikuqkuna; ichaqa pipas siminkuman mana churaykuqtaqa maqanakuyta wakichipunku hinaspa paypa contranpi sayarinku. Chayraykun tutayaq qankunapaq kananqa, ama musqhoy rikuy kananpaq; tutayaqmi qankunapaq kanqa, ama watuq kayta atinkichikchu; intitaq profetakunapa hawanpi uraykunqa, p’unchaytaq paykunapaq tutayayanqa. Chaypitaq rikuyta atiqkuna p’enqakunqaku, watuqkunataq muspachisqa kanqaku; llapallankutaq siminkuta pakakunqaku, Diosmanta mana hayk’aq kutichiy kasqanrayku. Ichaqa noqaqa cheqaqtapuni kallpawan hunt’asqa kachkani Señorpa Espiritunrayku, justiciawan, atiyniyoq kaywan ima, Jacobman huchanta willanaypaq, Israelmantataq juchanta rimanaypaq. Uyariychik, amañaykicheq, Jacobpa wasinpa umalliqninkuna, Israel wasipa kamachiqninkuna, qankuna justicia-ta millaychaspa, llapa chiqap kayta waqlliykachaqkuna. Siontaqa yawarwan hatarichinkichik, Jerusaléntaq mana allin ruraywan. Umalliqninkunaqa qosqankurayku juzganku, sacerdotekunataq pagasqa kanankupaq yachachinku, profetakunataq qolqerayku watuqyachanku; chaywanpas Señorpi hap’ipakunku, hinaspa ninku: “¿Manachu Señorqa noqanchikwan kashan? Mana ima mana allinqa noqanchikman hamunqachu”, nispa. Miqueas 3:1–11.
And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. 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 29:7–16.
Arielpa [Jerusalénpa] contra maqanakukuq llapa nacionkunapa achka runankuna, paypa contra maqanakukuqkuna, markanta amachasqankunatawan, payta ñak’arichiqkunawan kuska, tutapi rikuy musquy hinam kanqa. Mikhuyniyuq runa musqukuspan, qhawariy, mikhunman hinataq; ichaqa rikcharimuspan, ukhunqa ch’usaqmi kachkan. O unuymanta wañuq runa musqukuspan, qhawariy, upyanman hinataq; ichaqa rikcharimuspan, qhawariy, pisi kallpayuqmi kachkan, ukhunpas munayniyuqraqmi. Chay hinallataqmi Sion orqopa contra maqanakukuq llapa nacionkunapa achka runankuna kanqa. Sayariychik, musphariychik; waqyaychik, qapariychik. Machasqañam kanku, ichaqa mana vinowanchu; taksiykachanku, ichaqa mana sinchi machachiq upyanawanchu. Imaraykuchus Señorqa qankunaman sumaq puñuypa espiritunta taqwirqan, ñawiykichiktapas wisqarqan. Profetakunatan, kamachiqniykichikkunatan, rikuykamaqkunatan taparqan. Llapa rikuyqa qankunapaq tukusqa sellasqa libropa siminkuna hinam. Chay libruta yachaqman quspanku nispanku: “Ama hina kaspa, kayta ñawiriy,” nispa; paytaq nin: “Mana atiniychu, sellasqa kasqanrayku,” nispa. Hinaspa libruta mana yachaqman quspanku nispanku: “Ama hina kaspa, kayta ñawiriy,” nispa; paytaq nin: “Mana yachaqchu kani,” nispa. Chayraykun Señor nirqan: Kay llaqtayqa siminwanmi qayllayamuwan, labionkunawanmi yupaychawan, ichaqa sonqonta karu karutam anchuchin ñuqamanta. Ñuqaman manchakuyñinqa runakunapa kamachisqan yachachiyllam. Chayraykum qhawariy, kay llaqtapi musphaypaq ruwasqata, admirakuypaq ruwasqatawan, rurasaq. Yachaqninkunapa yachayninqa chinkapunqam, entiendiq prudente runankunapa hamut’ayninqa pakasqam kanqa. Ay paykunaman, Señorpa ñawpaqenmanta yuyayninkuta pakayta ancha ukhuman maskaqkunaman, rurayninkupas tutapim kachkan, nispanku: “Pitaq qawawanchik? Pitaq reqsiwanchik?” nispa. Cheqaqtapunin qankunapa tukuchisqaykichikqa llamk’aq alfareropa mit’anman hinam yupasqa kanqa. ¿Rurasqa imaqa ruraqninmanta ninmanchu: “Manam payqa ruwarqanchu”? O ¿paqallisqa imaqa paqalliqninmanta ninmanchu: “Mana entiendiyniyuqchu karqan”? Isaías 29:7–16.
The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.
Rikch’aypa wayq’u, Isaías nisqanman hinaqa, “sasachakuy p’unchaw, sarusqa kay p’unchaw, musphay p’unchawpas tukuy atiyniyuq Apunchik Diospa rikch’aypa wayq’unpi; pirqakunata urmachispa, urqukunaman waqyaspa” nisqami. Chayraykun Isaíasqa sinchita waqarqan, Jesús hinallataq.
“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?
“Jesuspa waqaykunaqa manam paypa kikin ñak’ariyninpa hamunanta ñawpaqman suyaykuspachu karqan. Ñawpaqninpi karqan Getsemaní, maypichus utqayllam hatun tutayay manchay payta llanthuykunan karqan. Ovejapa punkunapas rikuriyllapim karqan, maynintachus pachak watakuna kamachikuyta hina uywakuna qespichina haywarikuypaq pusasqa karqanku. Chay punkuqa utqayllam paypaq kicharikunan karqan, hatun Antitipopaq, pichus kay llapa haywarikuykunaqa kay pachapi huchakunamanta sacrificionman rikuchisqanku. Chay qayllapi karqan Calvario, paypa qayllamuy ñak’ariyninpa cheqan. Ichaqa manam kay millay wañuyninmanta yuyarichiqkuna raykuchu Qespichiq waqarqan, nitaj sonqonpi nanaywan llakirqan. Paypa llakiyninqa manam kikinpaqchu karqan. Kikin ñak’ariyninmanta yuyayqa manam chay allin, kikinmanta qespichikuq almanata mancharichirqanchu. Jerusalén rikuymin Jesuspa sonqonta t’uqsirqan—Jerusalén, Diospa Churinta chaskiyta munaspa mana chaskiq, munakuyninta pisipaq qhawariq, atiyniyoq milagrokunawan yachachisqa kayta mana munariq, hinaspa kawsayninta qechuypaqña kashaq. Payqa rikurqan imayna kasqanta Qespichiqninta mana chaskisqan huchanpi, hinaspa imayna kananman kasqanta sapallan paypa k’irinta hampiyta atiqta chaskispa. Payqa hamusqa karqan payta qespichinampaq; ¿imaynataq payta saqeykunman karqan?”
“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.
Israelqa llaqta masi hina akllasqa runakuna karqanku; Diosmi templonta wasinpaq ruwarqa; chayqa karqanmi “sumaq tiyasqanrayku, tukuy kay pachap kusikuynin.” Salmo 48:2. Chaypi kasharqan Cristopa waqaychasqan munakuyninpa qillqasqa willakuynin, aswan huk waranqa watamanta mast’ariq, imaynan tayta sapan churinman munakuyninta apachin, chay hinata. Chay templopin profetakuna llakikuywan hunt’asqa willakuyninkuta rimarqanku. Chaypim ruphaq qosnichakuna kuyuchisqa karqanku, hinallataq inciensopas, yupaychaqkunap mañakuyninkunawan chaqrusqa, Diosman wicharirqan. Chaypim uywakunap yawarnin ichhuraq, Cristopa yawarninpa unanchanpaq. Chaypim Jehová kikinpaq k’anchayninta rikuchirqan misericordia tiyanan patapi. Chaypim sacerdotekuna serviciota rurarqanku, hinaspa unanchakunaq hach’a kayninwan ceremoniakunapas achka watakuna purirqan. Ichaqa tukuy chaykuna tukunanpaqmi karqan.
“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.
Jesusqa makinta hoqari-rqan,—onqosqakunata, ñak’arisqakunata sapa kuti saminchaj chay makinta,—hinaspa wañuyman huch’uychasqa llaqtaman chayta kuyuchispa, llakisqa, p’akisqa rimaykunawan qapari-rqan: “Sichus qan yachawankiman karqan, arí qanpas, kay p’unchayniykipi, hawk’ayniykipaq kaqkunata!—” Kaypi Qespichiqqa sayari-rqan, mana nisqata saqespa imayna kasqanman Jerusalén llaqtapa kaynin, Diospa munasqan yanapayninta chaskispaqa,—Munakusqan Churinta qosqan qespisqa regalota. Sichus Jerusalén yacharusqanman karqan imatachus yachanampaq atiniynin karqan chayta, hinaspa hanaqpachamanta kachamusqan k’anchayta uyarispa kasqanman karqan, allin kawsaypa hatun kayninwan rikuchikunman karqan, suyuqkunapa qoya, Dios qosqan atiyninpa kallpanwan libre. Punkunkunapi mana ima armayuq soldadokunapas sayanmanchu karqan, nitaj murallankunamanta Roma llaqtapa unanchankunapas wayllinmanchu karqan. Jerusalénman saminchananpaq kashaq hatun destino, Qespichiqninta chaskisqanrayku, Diospa Churinpa ñawpaqenman oqarikamurqan. Payqa rikurqan, Payrayku chayqa sinchi unquyninmanta hampisqa kanman kasqanta, wata-sqa kaymanta cacharisqa kanman kasqanta, hinaspa kay pachapa atiyniyuq hatun llaqtan hina sayachisqa kanman kasqanta. Murallankunamantataq hawk’aypa urpi llapa nacionkunaman lluqsinqa karqan. Payqa kay pachapa k’anchayninpa sumaq pillunwan churakusqa kasqanman karqan.
“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’
“Ichaqa Jerusalén ima hina kasqan sut’i rikch’ayninqa Qespichiqpa qhawariyninmanta chinkarin. Paymi yachakun kunan imayna kasqanta romano yügupi kachkaspa, Diospa phiñakuyninta apaqta, Paypa kutichiq taripayninman churakusqata. Llakikuyninpa p’akisqa q’aytunta yapamanta hap’in: ‘Kunanqa ñawiqeykimanta pakasqanñam kanku. Chayrayku p’unchaykuna hamunqaku qampaq, awqaykikuna muyuriqniykipi suk’a allpata ruwaspa, muyuriqniykipi qampasqa, llapa ladomanta wichq’aspa waqaychasunkiku; pampakama urmachisunkiku, churiykikunatapas ukhunpi; manataqmi qampi saqinqakuchu huk rumita huk rumipa patanpi, watukuyniyki p’unchayninta mana reqsisqaykirayku.’”
“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.
Cristo hamurqan Jerusalén llaqtata wawankunawan qespichinampaq; ichaqa fariseokunapa hatunchakuynin, iskay uya kaynin, envidian, hinaspa millay sunqu kayninmi hark’arqan paypa munasqanta hunt’ananta. Jesús yacharqan chay waqllikuypaq churakusqa llaqtaman manchay muchuy kutichiy hamunanta. Payqa rikurqan Jerusalén llaqtata soldadokuna muyurichisqata, muyurisqa runakunata yarqaywan wañuyman qatiykachasqata, mamakuna kikin wawankupa wañusqa aychankuta mikhuqta, taytakuna wawankunawan kuska huknin hukninmanta qhipa mikhunata qechunakusqata, yarqaypa nanaynin mikhuriywan runapa sallqa munakuynin chinkachisqa kaptin. Payqa rikurqan judíokunapa sinchi sayakuynin, paypa qespichiyninta mana chaskisqankupi rikuchikusqan hina, yaykamuq ejercitokunamanpas mana kasukunankuman apasqanta. Payqa Calvario-ta qawarqan, maypichus pay hatarichisqa kanan karqan, sach’a sach’a hina achka chakatanakunawan hunt’asqa. Payqa rikurqan llaqtapi muchuq runakunata nanaywan ñak’arichisqata, torturakunapi hinaspa chakatanapi wañuchisqata, sumaq palaciokuna urmachisqata, templota thuñisqa, hatun perqankunamantapas mana huk rumi huk rumipa patanpi quparasqa, llaqtaqa chakra hina yapusqa kashaqtin. Allintapuni Qespichiq waqanman karqan nanaywan chay manchay rikch’ayta qawarispa.
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.
“Jerusalén llaqtanqa paypa uywasqan wamran karqan, hinaspa imaynan munasqa tayta pantasqa churinta llakikuspalla waqan, chay hinallataqmi Jesusqa munasqa llaqtamanta waqarqan. ¿Imaynatan saqirisqayki? ¿Imaynatan qawasqayki chinkayman churakusqata? ¿Saqeykichu huchaykikunaq qero hunt’akunankama purinaykipaq? Huk almaqa chayna ancha chaninniyuqmi, chaywan tupachispaqa pachak pacha-kunapas mana imapaq hina tukunku; ichaqa kaypiqa huk llaqta llapanmi chinkanan karqan. Inti uraykama muyuspa hanaq pachapi mana rikuy atikuyman chayaptinqa, Jerusalénpa qespichiynin p’unchayninqa tukukuyman chayanqa. Procesión Olivet orqopa patanpi sayariptinqa, Jerusalénpa arrepentekunanpaq manaraqmi qhipa karqanchu. Chay pachaqa khuyapayakuq angelmi qori tiyananmanta uraykamunampaq ripuspa rip’ankunata qipiykusharqan, chaypi justiciawan utqaylla hamuq taripaynin tiyakunanpaq. Ichaqa Cristoq hatun munakuq sonqonqa Jerusalénmanta mañakuspalla kasharqan, paypa khuyapayakuyninkunata pisipaq qhawarispa, amonestacionninkunata asispa qispichisqa, hinaspa makinkunata paypa yawarninwan mayt’ukunankupaqña kasqanmanta. Jerusalén arrepentekunman chayqa, manaraqmi qhipa karqanchu. Inti uraykushpa qhepaq k’anchayninkuna templopi, torrekunapi, hinaspa puntankunapi unaychaykushaqtinqa, ¿manachu mayqin alli angelpas Qespichiqpa munakuyninman pusamunman, hinaspa paypa chinkayta hark’anman? Sumaq ichaqa mana ch’uya llaqta, profetakunata rumiwan maqaq, Diospa Churinta rechazaq, mana arrepentekusqanrayku kamachisqa watanakunapi kikillanmanta wisq’akusqa,—khuyapayakuyniyoq p’unchayninqa casi tukukusqaña karqan!” El Deseado de Todas las Gentes, 576–578.
As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.
Imayna Jerusalénpa contranpi maqanakuyqa Isaiaspa iskay chunka iskayniyuq capítulo nisqapi willasqa kasqan hina, paykuna atacaqkunaqa “punkupi churakunku maqanakuypaq”. Elamwan Kirwanqa punkupi kachkanku armasninkuta wakichisqa, hinaspataq Jerusalénpa p’achanta taripakunku. Isaiaspiqa, “p’acha” nisqa, punkupi kaq awqaqkuna rikusqanqa, Egiptopa llantunmi.
Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.
¡Ay! sayasqa karqa Señor Diosmanta, chay hatariq wawakunaman, yuyaychakuqkuna kaspanku, ichaqa mana ñoqamanta; chaymantapas pakakuq p’achawan p’achakuspa, ichaqa mana Espírituymanta, huchata huchaman yapaykunankupaq: Egiptoman uraykama puriqkuna, simiymanta mana tapukuspankuchu; Faraonpa kallpanpi kallpachakuyta mask’aspa, Egiptopa llanthunpi atinikuyta suyaspa! Isaías 30:1, 2.
It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”
Jerusalén llaqtapa awqankuna yachanku Shebnawan rikuchisqakuna Egiptopi atienekusqankuta, Egipto paykunata waqaychananpaq kasqanta yuyaspa; chaymanta Hilkíaspa churin Eliakimwan rikuchisqakunaqa mana “Egiptopa llantun”pi atienekunkuchu, aswanqa Diospa Espiritunpa p’achawan p’achasqa kanku, hinaspa “Ancha Hanaqpa llantun”pi atienekunku.
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.
Hatun Apuq pakasqa wasinpi tiyaqmi tukuy-atiqpa llanthun uranpi qipanqa. Señor-manta nisqay: Paymi pakakuy wasiymi, sinch’i pukarayniymi; Diosniymi; paypi atiniykita churasaq. Salmos 91:1, 2.
At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.
Domingo ley nisqapa sasachakuy pachapi, yachaq ñust’akuna, Hilquiaspa churin Eliakimwan rikuchisqa, Ancha Hanaqpa llantunpi suyakusqanku; mana yachaq ñust’akunataq, Shebnawan rikuchisqa, Egiptopa llantunpi suyakusqanku. “Descubierto” nisqaman tikrasqa simiqa ch’ulluykachayta hinaspa prësuchayman apayta niy. Punkupi awqakuna riqsinku Jerusalénpa amachasqan qichusqa kasqanta, chaymantataq Shebnawan paypa qatirqankuna qallarikunku kikinkumanta qispichikuyta maskhayta, imaraykuchus rikunku “Davidpa llaqtanpa llikikunata”, hinaspa rikunkutaq achka llikikuna kasqanta, chaykunawan awqa haykuyta atinanta. Mancharisqa kaspa, chunka ñust’akunapa willakuywan rikuchisqa hina, mana yachaqkuna qallarikunku amachakuyta maskhayta, ichaqa manam ima amachakuyninkupas kanchu.
Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.
Sebnaqa “sach’aq sach’akunapaq kaq armadurata” qhawarin payta qispichinampaq, ichaqa ñam qhiparunña. Jerusalén llaqtapi wasikunata yupayta qallarin, hinaspa murallata kallpachananpaq urmachiyta qallarin, ichaqa ñam qhiparunña. Uray estanquemanta yaku tantachkanku, hinaspa ñawpaq estanqemanta yakuwan tinkuchiyta munanku, ichaqa ñam qhiparunña. Yakuqa Espíritu Santopa ñawpaq simbolon kasqanrayku, paykunaqa manchayta aceite maskachkasqankuta rikuchin, ichaqa ñam qhiparunña. Llapa chay ruwasqankupiqa estanqekunata Ruwaqta qunqarqanku, hinaspa payqa unayñam chay “estanqekunata” cheqaq kaypa ruwasqanta. Qunqarqankutaqmi Wiñay Rumi unay p’unchawkunapi chay willakuq simita quspa kasqanta. Ñawpaq ñankunapi puriyta mana akllarqankuchu, chayqa William Millerpa llamk’asqanwan sayachisqa cimientokunawan rikuchisqa karqan.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
Awqaqaqqaqaqqa wawqekunñanmi paninchikkunapa, wawqinchikkunapa yuyayninkuta pantachiyta, kay qhipa p’unchaykunapi sayanankupaq huk llaqtata waqaychasqa kananpaq ruraymanta karunchayta maskhan. Paypa llullasqa yachachikuyninkunam yuyaykunata kay pachapa manchaykuna, ruranakuna mantapas karunchanankupaq wakichisqa kachkan. Imatapas mana imapaq hina yupaychanku chay k’anchayta, mayqentachus Cristo hanaq pacha-manta hamuspa Juanman qukurqan paypa llaqtanpaq. Yachachinku ñawpaqninchikpiña kachkaq rikch’akuykuna mana allin chaninnaqchu kasqanta, aswan sapaq yuyaywan qhawarinapaq. Mana kallpayoqta ruwanku hanaq pacha-paqarisqa cheqaqta, Diospa llaqtantataq qhepa kausay yachasqankumanta suwachinku, chaypa rantinpi huk llulla yachayta quspa.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“‘Kaymi nin Señor Dios nin: Ñankunapi sayaychis, qhawaychis, tapukuychis ñawpa ñankunamanta, maypichá allin ñan kashan, chaypi puriychis.’ Jeremías 6:16.”
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Ama pipas ñawpaqchasunñachu iñiyniykuq cimientonkunata llik’ispa qichuyta—chay cimientonkunataqa llamk’ayniykuq qallariyninpi churakurqan mañakuspa Diospa Simin yachaywan, hinaspa revelacionwan. Kay cimientokunapiqa qhipa pichqa chunka watakuna hunt’asqakamanmi wasi sayachispa hamusqayku. Runakunaqa yuyaymanankumanmi musuq ñanta tarisqankuta, hinaspa ña churakusqa cimientomanta aswan kallpasapa cimientota churayta atinkuman. Ichaqa kayqa hatun pantasqam. Mana pipis huk cimiento churayta atinchu ña churakusqamanta huktaqa.
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Ñawpaq p’unchawkunapi achkakuna musuq iñiyta sayarichiyta, musuq kamachiykunata takyachiyta qallqarqanku. Ichaqa, ¿hayka p’unchawtaq paykunap ruwasqanku sayarirqan? Utkhayllam urmarqan, mana Roca patapi cimientasqa kasqanrayku.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
¿Manachu ñawpaq disipulokunaqa runakunapa rimayninkunawan tupayta munarqanku? ¿Manachu llullakuq yachachiykunata uyariyta munarqanku, chaymanta, llapa ruwasqankumanta qhipaman, sinchita sayanaykupaq, kaynata nispa: “Mayqin runapas manam huk cimientotachu churayta atin, churasqa kaqmantapas huktaqa”? 1 Corintios 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Chaynaqa, pisiyman mana wichq’akuspa, wiñay atinikusqanchikpa qallariyninta tukukuykama sinchita hap’ipakusun. Kallpayuq simikunaqa Diosmanta, Cristomantawan kay llaqtaman kachamusqa karqan, kay pachamanta lluqsichispa, sapa t’aqa-t’aqalla, kunan p’unchay cheqaq kaypa sut’i k’anchayninman. Ch’uya ninawan llaqtasqa simikunawanmi Diospa sirviqninkunaqa willakuyninta willakurqanku. Hanaq pachamanta rimayqa willakusqa cheqaq kaypa chiqap kasqanta sellonwan churarqan.” Testimonios, tomo 8, 296, 297.
The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”
Tukuy kay chaykunakuna pasakusqan “p’unchayqa” Biblia nisqan “p’unchaymi”, chaytan Isaías reqsichin hinata Tayta Dios de los Ejércitos qayasqan “waqayman, llakikuyman, chukcha rutukuyman, hinaspa llakiy p’achawan watakukuyman.”
And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.
HINASPA Señorqa Moisesman rimarqan, nispa: Kay qanchis killaq chunka p’unchawninpiqa kanqa huchakunamanta pampachakuy p’unchaw; qankunapaqqa ch’uya huñunakuy kanqa; almaykikunata ñak’arichinkichis, hinaspataq Señorpaq ninawan rupachisqa haywakuyta haywankichis. Chay p’unchawllapiqa ima llamk’aytapas ama ruwaychischu; imaraykuchus chayqa huchakunamanta pampachakuy p’unchawmi, qankunamanta pampachakuy ruwasqa kananpaq Señor Diosniykichispa ñawpaqenpi. Pipas chay p’unchawpi almañakuyta mana ñak’arichiqqa, chay runaqa llaqtamasinkunamanta t’aqasqa kanqa. Hinaspa pipas chay p’unchawllapi ima llamk’aytapas ruwaqqa, chay runatan llaqtamasinkunamanta chinkachisaq. Manam ima laya llamk’aytapas ruwaykichischu: kayqa wiñaypaq kamachikuy kanqa, mirayniykichiskamapi, tukuy tiyayniykichispi. Qankunapaqqa samay sabado kanqa, almaykikunatan ñak’arichinkichis: killaq isqon p’unchawninpi ch’isiymanta, ch’isiymanta ch’isiykama, samana p’unchaynikichita waqaychankichis. Levítico 23:26–32.
The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”
P'unchaymi Shebnawan Hilkíaspa churin Eliakimwan rikuchisqa, chayqa antitípico Expiación P'unchaymi, mayqanmi 1844 watamanta Michael hatarinqankama historiata qhapiy. Chay tiempopi Adventismomanta kaqkunaqa waqyasqa karqanku alma-ninkuta “ñak'ariychispa” kawsanankupaq; utaq, imaynachus Isaías rikuchin, waqyasqa karqanku “waqanankupaq, llakinankupaq, chukchan p'istakunankupaq, hinaspa llakikuy p'achawan watakunankupaq.”
“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?
“1844 watapim, jatun Hatun Sacerdoteyku hanaq pacha santuario-pa ancha aswan santu lugarman yaykurqan, tapuywan juzgakuy rurayta qallarinanpaq. Chanin runakuna wañusqakunaq casonkunaqa Diospa ñawpaqenpi qhawasqa hinam pasarqanku. Chay ruray tukukuptinqa, kawsachkakunaq hawanpi juzgakuy rimarisqa kanan. Ancha munasqa, ancha importanmi kay solemne pachakuna! Sapankanchikmi hanaq pacha tribunalpi suyakuchkan huk caso-yuq. Sapankanchikmi juzgasqa kanchik kay cuerpopi rurasqanchik ruwaykunaman hina. Unanchasqa serviciopi, allinchanapaq ruray hatun sacerdotepa kay pachapi santuario-pa ancha aswan santu lugarninpi rurasqa kaptin, llaqtaqa Diospa ñawpaqenpi alman-kuta ñak’arichinankupaq, huchankutapas willakunankupaq mañakusqa karqan, allinchasqa kanankupaq hinaspa chinkachisqa kananpaq. Manachu aswan pisillata qanmanta mañakusunman kay antitípico allinchanapaq p’unchaypi, Cristo hanaqpi santuario ukhupi llaqtanpa favorninpi mañakuchkaptin, hinaspa tukupayninpi mana kutirichiy atiy juzgakuy sapa casomanta rimarisqa kananpaq?”
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.
“¿Imaynataq kashanchik kay manchayniyuq, solemne pachapi? ¡Ay!, imaynatam iglesiapi allquchakuq hatunchakuy kallpachkan, imaynatam iskay uya kay, imaynatam engañokuy, imaynatam p’achallikuy munay, yanqa kusikuywan pukllay munay, imaynatam aswan hanaq kayta munaq kay! Tukuy kay huchakunaqa yuyayta phuyurqun, chayraykum wiñay kaqkuna mana reqsiskasqa kanchu. ¿Manachu Qelqakunaqta mask’asunman, kay pachaq historiampi maypim kashanchik chayta yachananchikpaq? ¿Manachu yuyaysapa runakuna hina tukusunman kay pachapi ñoqanchikrayku ruwasqaq llamk’aymanta, hinaspa imayna sayaynintam ñoqanchik huchasapa runakuna hina hap’inanchik chay pampachanakuy llamk’ay rikhurishaqtin? Sichus almanchikkunaq salvasqanmanta ima qhawariyninchikpas kanman, sut’i huk tikrayta ruwananchikmi. Cheqaq wanakuywan Señor-ta mask’ananchikmi; sonqonchik ukhupi ancha llakikuywan huchanchikkunata confesakunanchikmi, chay hina pampachasqa kanankupaq.” Selected Messages, libro 1, 124, 125.
And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.
Chay p’unchaypinmi tukuy atiyniyuq Señor Dios waqanapaq, llakinapaq, chukchata rutunapaq, llaqi pachawan chumpikunapaqpas qayarqan. Ichaqa qhaway: kusikuywan k’uchikuywanmi wira wakakunata wañuchispa, ovejakunata wañuchispa, aysata mikhuspa, vinota upyaspa ninku: “Mikhusun, upyasun; qayaqa wañusunchikmi.” Isaías 22:12, 13.
The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).
Señorqa Shebnata waqyarkan almawan nanachinanpaq, ichaqa payqa akllakurqan mikhuypi, upyaypi, kusikuy raymichakuyllapi purinanpaq. Señorqa “rikuchirqan” “rinrin” ukhupi Shebnapa huchan mana pampachaskaq kananta. “Pampachaskaq” nisqaman tikrasqa simiqa Levitico qillqapi “huchapa pampachaynin”paq apasqa simim. Kay Laodicea Adventismoq huchanqa mana huchapa pampachayninwan pampachasqachu kanqa. Kunanqa Isaias qallarin Shebnapa (Laodicea Adventistakunaq) Eliakimwan, Hilkiaspa churinwan (Filadelfia Adventistakuna) kasqankumanta rimayta.
Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.
Shebnaqa “qullqi waqaychaq” kasqa, Judas hina. Hinaspa Tobíasqa Nehemíaspa p’unchayninkunapi Diospa santuarionninpi huk cuarto‑pi (qullqi waqaychana wasipi) tiyasqa, maypichus ofrendakuna waqaychasqa kanan karqa. Nehemías templota llump’aqchaspa, Tobíasta ima kaqnintawan qarqorqa. Shebnataqa chay hinallataq qarqonanku. Iskayninpas rikuchinku Laodicea Adventismopa Domingo ley p’unchawninpi wikch’uykusqa kasqanta.
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Israelpa contranpi ammonitakuna, moabitakunapas ancha sinchi saqrasqa kasqankurayku, hinaspa qollqeyoq llullakuyninkurayku, Diosqa Moiséspa nisqanwan willarqan paykunata wiñaypaq Hispan llaqtanpa tantanakusqanmantam qarqusqalla kananpaq. Qhawariy Deuteronomio 23:3–6. Kay simita mana kasukuspan, hatun sacerdoteqa Diospa wasinpi cuarto ukupi waqaychasqa ofrendakunata qarqorqan, chay huch’uychasqa ayllumanta huk runapaq mayta rurananpaq. Manam Diospaq aswan hatun pisipaqchasqa kayta hina rikuchisqa atikunmanchu: Diospa cheqaq kayninpa, paypa chiqninpaq hina kaqman chayna allin qhapaq yanapayninta qusqa kasqanwan.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“Persiamanta kutimuspan, Nehemías yachakurqan mana manchakuywan rurasqa qhelli millaychasqanmanta, hinaspan usqhaylla kamachiykunata hap’irqan chay yaykumuqta qarqunanpaq. ‘Sinchita llakichiwraqmi,’ nispa willakun; ‘chayraykun Tobíaspa wasinmanta tukuy ayllup imankunatapas cuartomanta wikch’urqani. Chaymantataq kamachirqani, hinaspan cuartokunata mayllarqanku: chayman kutichimullarqanitaq Diospa wasinpa vasokunata, mikuy ofrendata, hinallataq inciensota.’”
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.
“Manam temploqa qhellichasqa karqanchu, aswanpas ofrendakunapas mana allinman apasqa karqanku. Kayqa runakunaq qespiy simiwan qusqankuta pisiyachiyta yachasqa. Paykunaqa chinkachirqanku kallpankuta chaymanta rawray sonqonkutapas, hinaspataq diezmokunata qunaykuta mana munarqankuchu. Señorpa wasinpa qolqewasinkunaqa pisilla hunt’asqa karqanku; takiqkunamanta achkhaqkuna, chaymanta wakinkunapas templo servicopi llamk’aqkuna, mana hayk’aq allin yanapaynin chaskispa, Diospa llank’ananmanta lluqsirqanku huk lawpi llamk’anankupaq.” Profetas y Reyes, 670.
Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.
Sebna, Judas, hinaspataq pacha tukukuypi kaq Laodiceapi Adventistakunata llapanmi rikuchinku.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.
Kayta ninmi Sapan Dios, ejercitokunapa Diosnin: Riy, chayay chay qollqe waqaychaqman, Shebnaman, wasi patrunman, hinaspa niy: ¿Imataq kaypi kanki? ¿Pitaq kaypi qanpa? chayrayku kaypi sepulturata qikillaykipaq rumichakurkanki, hanaqpi sepulturata rumichaq hina, hinaspa qaqapi qikillanpaq tiyayta allp’achaq hina. Qhawariy, Señorqa atiyniyuq apasqawanmi apasunki, hinallataq sut’ita p’ist’usunki. Payqa cheqaqtapuni sinchita muyurichispa hinaspa wikch’uspa pelotaman hina hatun hallp’aman wikch’uykusunki: chaypim wañunki, chaypitaq kanqa hatun kayniykipa carretankuna, señorniykipa wasinpaq p’enqay. Ñoqataq qarqosqayki qanpa puestoykimanta, hinaspa qanpa estadoymantapas urmachisunki. Isaías 22:15–19.
As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.
Imaynatachus norte llaqtapi qhapaq rey Jerusalénman qayllamushan, hinaspa yuyarinapaqmi kanan, chay qayllaykuyqa pisimanta-pisimanta hamuq qayllaykuy kasqanta, Jerusalén llaqtapa runankunataq yachaq kasqanku ima hamunanta. Kaymi reqsichisqa kachkan Isaías qhelqapi iskay chunka kaq capítulo nisqapi, maypichus Asiriapa Tartan sutiyuq kamachiq Ashdodta Egiptopi atipasqa. Paykuna yachaq kashaqku ima hamunanta, chaykamataq Shebnaqa p’unchayninta tukuyta spendisqa sumaq, allichasqa p’ampana wasinta ruwachispa. Arqueólogo runakuna Shebnapa p’ampanan tarirqaku, p’ampana punku patapi qhelqasqa willakuytaqa qechurqaku, kunanmi huk Museo Británico nisqapi kachkan. Mancharinapaq hina, Shebna qechusqa kaptin, Hilkiaspa churin Eliakimña Shebnapa kamachikuyninta hap’iqtin, Hilkiaspa churin Eliakimqa huk qhapaq reypa sellonta chaskirqan, chaywanmi sutinta oficial qillqakunapi allinta qillqachiyta atirqan. Chay sellopas arqueólogo runakuna tarirqaku, hinaspa Inglaterrapi kikin museollapitaq kachkan. Shebnaqa museopi kachkan p’ampananwan rikuchisqa, wañuypa unanchanwan; Eliakimtaq, Hilkiaspa churin, museopi kachkan kawsaypa sellonpa rikuchikuyninwan.
For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.
Shebnaqa, hanaq ch’inqa rey nisqapa willakuyninmanta amonestaciónta mana chaskisqanrayku, Señorpa siminmanta wisq’achisqa karqa, hinaspa Laodiceaman Revelaciónpi amonestaciónpi “wisq’achisqa” nisqaman t’ikrasqa simiqa cheqaqta proyectil hina q’iwiywan q’echuyta nin. Nehemiaswanqa Tobías-ta, imankunatapas hawaman qarqorqa; Shebnataq karu llaktaman rump’u hina sinchita wisch’usqa karqa. Shebnaqa Laodicea Adventistakunanmi, paykunaqa 1989 watapi kichasqa karqa chay profético willakuyta mana chaskinkuchu, hinaspa p’ampaman wakichkakunku—bestiapa señalninman; Eliakimtaq, Hilcíaspa churin, Filadelfia Adventismonmi, paykunaqa Diospa sellonta chaskinku.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.
Chay p’unchaypiqa, ñoqaqa qayasaqmi kamachiyta ruwqay Eliakimta, Hilkíaspa churinta. Qanpa p’achaykiwanmi p’achachisaq, chumpiykiwanmi kallpachasaq, kamachiyniykitaq makinmanmi churasaq. Payqa taytanmi kanqa Jerusalén llaqtapi tiyakkuqkunapaq, hinallataq Judá wasipaqqa. Isaías 22:20, 21.
At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.
Inti Domingo kamachikuypi, Adventismopi trigowan kikillankuna t’aqakunku, hinaspata atipaq iglesiapa umalliqnin qusqa kachkan Eliakimman, Hilkiaspa churinman; chaymanta Señorqa Iglesiata oqarichin huk unancha hinata, kimsa kaq angelpa willakuynin hatun qaparikuyman wiñashaqtin. Ichapas ancha kutikachaspaymi rimarqani “Hilkiaspa churin” nisqata yapaspa, Eliakimllata niyman karqan chayqa. Ichaqa taytanwan churinwan kuskaqa Eliaspa willakuyninpa huk unanchanmi qanchis qhipa plaga-kunamanta ñawpaqta. Eliaspa willakuyninqa taytakuna churinakunawan unanchayta llamk’achin, ñawpaq kaqta (tayta) hinaspa qhipa kaqta (churi) rikuchinapaq. Kay profetiku tupanakuyqa iskay chunka iskayniyuq kaq capitulopi qhipa watuchikuykunaman yapakun. Eliakimman, Hilkiaspa churinman, qosqa promesaqa kaymi: Señorqa Davidpa wasinpa llavinta umranman churaykunqa.
The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.
“Davidpa wasin” nisqaqa taytawan churinpa willakuyninmi, chaytaqa Jesús qhipa rimanakusqanpi hatarikuq judíokunaman rimarisqanpi qhawachirqan. Hinallataqmi chaypi Apocalipsis libruta tukuchin. Davidpa wasinmi huk llaviyuq karqan; sapa imapas mana ruwaq kaptinpas 1844 watapa octubre killapa 22 punchawninpi chaytaqa hap’iyta atisun, imaraykuchus Escrituraspi kay llaviqmanta rimariq sapanlla chiqaqa Filadelfia iglesiapa willakuyninpi kashan.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Davidpa wasinpa llavinta hombrompi churasaq; hinaptinqa, mana pipas wichq'anqachu; wichq'aptinqa, mana pipas kichanqachu. Isaías 22:22.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.
Filadelfia iglesiapi angelninman qellqay: Kaykunatan nin chay ch’uya kaq, cheqaq kaq, Davidpa llavenniyoq kaq, kicharispa mana pipas wichq’ananchu, wichq’aspa mana pipas kicharinanchu: Ruwasqaykikunatan yachani. Qhawariy, ñawpaqniykipi kichasqa punkutan churayki, mana pipas wichq’ayta atinchu; aswanpis pisillata kallpayki kachkan, simiytapas waqaycharqanki, sutiytapas mana ñeq’erqankichu. Qhawariy, Satanaspa sinagoganmanta kaqkunatan, judíokuna kasqankuta nispa mana cheqaqchu kaqkunata, llullakusqankurayku, hamuspa chakiykikunapa ñawpaqninpi qonqorikunanpaq ruwasaq, munakusqaytapas yachanankupaq. Muchuykunapi suyay simiyta waqaychasqaykirayku, noqapas waqaychasqayki kay pachapi tiyaqkunata pruebananpaq llapa pachaman hamuq watukuy p’unchawmanta. Qhawariy, utqayllatan hamuni. Charisqaykita sinchita hap’ipay, ama pipas coronaykita qechusunankupaq. Atipaqtaqa Diosniypa templonpi sayaq columnasman ruwasaq, manataqmi chaymantapas hayk’aqpas lluqsinqachu. Paypa hawanpitaq Diosniypa sutinta qellqasaq, Diosniypa llaqtanpa sutintapas, musuq Jerusalén sutita, mayqinchus Diosniymanta hanaq pachamanta uraykamun, hinaspataq musuq sutiytapas qellqasaq. Rinriyok kaqqa uyariychun Espíritu iglesiakunaman nisqanta. Apocalipsis 3:7–12.
Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.
Eliakimqa rikch’achinmanta huk Filadelfia iglesiapi runata Millerita kuyuypi, ajinamanta rikuchin, paymi ancha Qhuyllur Santo Cheqata kicharin 22 de octubre de 1844 p’unchawpi. Yachaniqa, Cristom kasharqan Hatun Sacerdotenchik, paymi chay dispensional punkuta kicharirqan; ichaqa Cristoqa llaveta churarqan Eliakim Hilkiaspa churinqa rikranman, hinaspan nin: “paymi kicharinqa.” Chayamunñam chay cheqaman, mayqentachus kay qillqaypa qallariyninpi señalasharqani.
There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.
Isaiaspi chunka pusaq kutikama tarisunchik “carga” nisqa simita; ichaq qanchis kuti chayqa rikuchin huk imataqmi umru patapi apasqa kasqanta, chunka hukniyuq kutitaq rikuchin wañuy willakuy profecíata. Chay chunka pusaq kutimanta hukninqa, wañuy willakuy profecíata niq simi, chay pachallapi, umru patapi apasqa carga kasqantapas rikuchin.
The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.
Riqsishqa qhaway pampap willakuyninqa Jerusalén llaqtapi iskay kastata yupaychaqkunata ruwachiq huk chinkay willakuy-mantaqa. Juicio pa kicharinanpaq reqsichiq profético willakuyqa Tayta Miller rayku willasqa karqan, chaymi ñawpaq angelpa willakuynin karqan; chayqa tukukapun kuraq cheqepa punkun wisqasqa kaptin, aswan santu cheqepa punkun kicharisqa kaptin, 22 de octubre, 1844 watapi. “Qhipi” nisqa, William Millerpa rikranman churakusqa, payman kamachisqa kaspa kay pachaman apananpaq, ñawpaq angelpa willakuyninmi karqan, huk chinkay profecía, chayqa 22 de octubre, 1844 watapi tukukapun kinsa angelpa willakuynin chayamusqanwan.
The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”
“Davidpa wasinpa llaviyninta umrankuman churanisaq,” nispa, hinaspataq nin, “Chay p’unchaypi,” “allin sayasqa cheqepi takasqa clavijaqa hurqusqam kanqa, kuchusqam kanqa, urmasqam kanqa; hinaspa chaymanta warqhusqa kargaqa kuchusqam kanqa.”
The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!
Kaypi “qipi” nisqa simiman tikrasqa simiqa huk waqaychasqa willakuyta reqsichiq simim, ichaqa kay waqaychasqa willakuyqa manam Isaiaspa hebreo siminchu, imaynan huk imata rikranpi apanki chayta sut’inchananpaq paykunaq llamk’achisqan simi hina. Waqaychasqa willakuyta sut’inchaq simi hinaqa, chayqa ninmi Hilkiaspa churin Eliakimpa umalliq llavinta rikranman churapusqa kanan, hinaspa rikranpi kaq qipinqa huk waqaychasqa willakuy kasqanta. ¡Ancha ukhu simikunawan pukllaymi!
Sister White says this about a key that is attached to the Bible.
Hermana Whiteqa kaynata nin: Bibliaman watasqa huk llavepaqqa.
“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.
“Diospa Siminwan kuskaqa kanmi huk llave, chaymi kicharin ancha chanin kaj casketata, ñoqanchikpa kusikuyninchikpaq, sonqonchikpa hunt’akunanpaq ima. Sapa k’anchay raymantaqa agradecikusqañam kani. Qhepa p’unchaykunapi, kunan ñoqanchikpaq ancha pakasqa hina kaj experienciakunaqa sut’inchasqa kanqaku. Wak experienciakunataqa ichapas mana hayk’aqpas hunt’asqata entiendenchikchu, kay wañuq kayqa mana wañuq kayman p’achallikunankama.” Manuscript Releases, volumen 17, 261.
Miller’s opening remarks about his dream says this.
Millerpa musquy-nisqan musqhoyninmanta qallariy rimayninkunaqa kaynata nin.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.
“Musquypiqa rikusqaypi, Diosqa mana rikukuq makinwan huk musphachiyta rurashqa kajunta kachamuwarqan, chunka pulgada jina suni, suqta pulgada tawa k’uchuyuq, ébano kaspimanta rurasqa, perlaswan sumaqta incrustasqa. Chay kajunmanqa huk llave watasqa karqan. Ñuqaqa chayllata llaveyta hap’irqani hinaspa kajunta kicharqani; chaypitaq, admirakuyniywan mancharikuyniywan, tarirqani tukuy laya, tukuy hatun kayniyuq joyaswan hunt’asqata, diamanteswan, ancha chanin rumiswan, qori qullqimanta, qullqi metalmanta monedakunawanpas, tukuy tupu, tukuy chaninniyuq, kajun ukhupi sapa mayninpi sumaqta churakusqa; chayhina churakusqa kaspankutaq, intiwanlla tupachiy atisqa k’anchayta, lliphlliytapas kutichirqanku.” Early Writings, 81.
In James White’s footnotes of the dream, he says this of the key.
Sueñupi uray qillqasqanpi James Whiteqa llavemanta kayhinatan nin.
The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.
“‘Watan churisqa llaveqa’ karqan paypa profetakunaq Siminta unanchaymanta ruwasqan ñanmi—qillqasqa simita huk qillqasqa simiwan tupachispa—Bibliata kikinmanta unanchak. Kay llavewanmi Hermano Miller ‘casket’ nisqata kicharqan, ichaqa advenimientomanta hatun cheqat kay pachaman.” James White.
James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.
James White kay musquyrqan kay sueñumanta rimarispa, chayhinallataq huk qallariy qillqatas qillqarqan. Ancha importanmi reqsispa yachayqa, Millerqa sueñunta kapurqan hinaspa 1847 watapi rikhurichirqan, Hatun Llakikuy qhepanta, huk iskay wata hina pasasqaña kaptin, maymantaq ñawpaqta hukllachasqa Millerita Adventistakuna ch’iqichisqa karqanku. Millerqa kuyuymanta t’aqasqa karqan, hinaspa “huch’uy uywakuna” nisqakuna, “maymanpas ch’iqisqa” kasqankurayku, chay llakikuyta hinallataqraq muchuspa karqanku. Millerpa sueñunqa chay kaq situacionmanta rimarqan, hinaspa James White chaymanta willakuyta churarqan, Ellen White-taq chayman tukuy sunquwan allin hina qhawarispam rimarqan. James Whiteqa sueñunpaq huk qallariy qillqata qillqarqan, sueñunta churarqan, chaymantataq wak huch’uy uray qillqakunatapas yaparqan. Paypa qallariynin, sueñun, hinaspa uray qillqakunanqa kay artikulupa tukukuyninpi kanqa, kay willakuykunaman yaykuyta munuqkunapaq.
Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.
Isaías iskay chunka iskayniyuqqa Adventismopa qallariyninta hinaspa tukuyninta rikuchiq huk uyarikuymi. Iskay historiapiqa karqanmi hinaspa kanqami t’aqakuy, chaymi rikurirqan 1844 watapi octubre killapa iskay chunka iskayniyuq p’unchawpi, chaymantataq yapamanta Domingo kamachikuypi. Iskay pachakunapi t’aqakuymi, qallariypipas tukuypipas, chunka sipaskunamanta yachachikuypa hunt’akuyninmi. Hermana Whiteqa yachachiwanchik mana yuyaysapa sipaskuna Laodicea runakuna kasqanta. Shebnaqa Adventismopa qallariyninpipas tukuyninpipas Laodicea Adventistakunata rikuchin. Eliakim, Hilcíaspa churin, Filadelfia Adventistakunata rikuchin.
But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”
Ichaqa Hilkíasqa Adventismopa taytanta hinallataq rikuchin, “Jerusalén llaqtapi tiyaqkunapaq, Judá wasipaqqa tayta kanqa” nisqanrayku. William Miller sutiyuq runataqa sumaq yupaychasqa “Tayta Miller” nispa suticharqanku. Millerpa hombromananman “Davidpa llaven” churakurqan, chayqa Qelqasqa Qhelqakunata yachayman haykunanmanta rikuchin, “siki siki patapi.”
The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.
Kaxón Biblia kasqanrayku, payqa “Davidpa llave” nisqata llamk’achirqan, profecíakunata sut’inchaypa kamachikuyninkunata sut’ichaspa, chaywan ñawpaq angelpa cheqaqkunata kicharinanpaq. Chay kamachikuykuna, (Davidpa llave) hinallataq paypa wañuy willakuynin (carga), mayqinchus Davidpa llavewan entiendesqa karqan, santuario ukhupi “takya hina allin sayasqa cheqepi” watkusqa karqan. “Takya”qa 1844 wata, octubre killapa 22 p’unchawnin karqan. “Takya” simiqa tupu, takya utaq estaca ninanmi, mayqinchus huk señal ñanpi rikuchiqta unanchan. Chay “carga”, utaq chay takyapi watkusqa wañuy willakuyqa ñawpaq angelpa mensajenmi karqan, hinaspa chay mensajemi 1844 wata, octubre killapa 22 p’unchawpi tukukuqman chayarqan, wañuy willakuy hunt’asqa kasqanrayku, hinaspa hurqusqa, urmachisqa, chaymanta urmarqan. Hurqusqa karqan, imaraykuchus profetizaq wañuy mensajeyqa ña pasasqa pacha rimayman tukusqaña karqan, chayraykutaq takyaqa Ancha Santísimo Cheqeman kuyuchisqa kanan karqan, maypichus huknin wañuy carga chay patapi watkusqa kanqa.
Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.
Millerpa waqlliy willakuynin, ñawpaq rimay kamachikunapi “Davidpa llavinin” nisqawan unanchasqa kasqanman hina entiendisqa, huk klavuta churayman karqan ch’uya chiqampi, taytanpa wasinpa llapan hatun kayninta hap’iq. Chay qillqasqa chiqapi “hatun kay” nisqa simi llasayta nin. Imawatachus wasipa llasayninta hap’in, chayqa wasipa cimientonmi. Millerpa cimientopi ruwasqanmi hap’in kimsañiqin angelpa willakuyninpa yapasqa llapa k’anchayninta, “miray” hinallataq “lluqsiynin” nisqawan unanchasqa. Hinallataq temploq llapa imaymana vasunkunapa llasaynintapas hap’in. Chay cimientotataq churakurqan huk temploqpaq, chaypi huk sumaq atiyniyuq tiyanata churanapaq.
Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.
Eliakim, Hilkiaspa churin, Filadelfiapi iglesiata rikuchin. Eliakim sutin niwancháy Diospa hatarichiqnin, chayrayku Eliakim, Jerusalénpa yayan, William Miller-ta rikuchin, payta Dios llamk’achirqan Diospa akllasqa pactopi llaqtanpa cimientokunata hatarichinampaq. Payqa Hilkiaspa churinmi, chay sutita iskay simimanta hamusqa; iskay kaqninqa Diosmi, ñawpaq kaqtaq “llamp’u kay” ninmi, rimaypi llamp’u kay hina. Hilkiasqa Diospa Siminta utaq Kunkanta rikuchin, churintaq templota hatarichiyta rikuchin.
At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.
Adventismopa tukukuyninpiqa huk ñakariy willakuy kachkananmi, chay willakuyqa Apocalipsis chunka tawañiyuqpi kinsa kaq angilmi. Tukukuyninpiqa huk llave kananmi, chayqa Millerpa llavennanwan rikch’achisqa karqan. Kunan p’unchawkunaq “llaven”qa historiapa kutimusuyninpi sayasqa kachkan, aswanpas ñawpaq rimarisqapa kamachikuyñinpi, chaymi Cristo kikinwan rikuchisqa kamachikuyta hap’in, paymi Alpha hinallataq Omega. Millerpa churin kananmi. Chayrayku Millerqa tayta hina tukuspa Hilcíasmi, Señorpa Simi. Millerpa churintaq Eliacimmi, sut’in nisqanqa hatarichiq Dios. Tayta Millerqa templota hatarichirqan, Millerpa churintaq riqsichin ima p’unchawchus Laodicea wan Filadelfia t’aqasqa kanku chayta, hinallataq Filadelfia llaqtata huk unancha hina hatarichisqa kasqanta. Huk clavota takyachisqa kananmi, ichaqa mana santo lugarchu, imaynachus Millerpa historiapi karqan hinachu, aswanqa Santísimo Lugarpi. Chay clavo hinallataq llasasqa q’epin chayman warqhusqa kaqpas kinsa kaq angilpa willakuyninpa tukukuyninpi kuchusqa kanqa, imaynachus ñawpaq kaq angilpa willakuyninpa tukukuyninpi karqan hinata. Miguel sayariqtin hinaspa runakunaq probacionnin wisq’akusqanmanta, ñakariy willakuyqa ñawpaq pacha rimayñam kanqa, anchuchisqa, kuchusqa hinaspa urmasqa.
The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.
1844 watapi p’asashqan qhepaman t’aqanakuy utaq ch’iqinakuyqa domingo kamachiypi yapamanta kutinqa. Isaías ishkay chunka iskayniyuq qillqaqa huk rikuchiymi, imaynachus chay circunstancias-kuna Laodicea adventistakunata Philadelphia adventistakunamanta t’aqanankuyman pusanku, chay domingo kamachiy sasachakuypi pasaq.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.
Laodiceapi iglesiapi angelninman qillqay: Kaykunatan nin Amen nisqa, cheqaq hinaspa sutinchaypaq hunt’asqa Testigo, Diospa kamasqan qallariynin: Ruwasqaykikunatan yachani, mana chiri kankichu, mana q’uñi kankichu: munayman karqa chiri kankiman utaq q’uñi kankiman. Chayraykun q’onqaylla kasqaykimanta, mana chiri hinaspa mana q’uñi kasqaykimanta, simiymantam qamta wijch’umusaq. Ichaqa qanmi nini: Qhapaqmi kani, imaykayuqmi kani, manam imapas pisiwachkanchu; ichaqa mana yachankichu llakiypaq, wakcha, waqllikuq, ñawsa, hinaspa q’ala kachkasqaykita. Chayraykun yuyaychayki, ninapi pruebasqa quri noqamanta rantinaykipaq, qhapaq kanaykipaq; yurac p’achatawan, p’achallikuspa q’ala kasqaykipa p’enqaynin ama rikurinanpaq; hinaspa ñawiykikunata hampiwan llusiy, rikunaykipaq. Khuyasqaykunatan ñoqaqa k’ami hinaspa allinta yachachini: chayrayku kallpachakuy, hinaspa wanakuy. Qhawariy, punkupi sayasqañam hinaspa takakachani: pipas vozniyta uyarispa punkuta kicharimuwan chayqa, payman yaykuspa paywan kuska mikhusaq, paypas noqawan. Atipaqmanqa qosaq tiyananpaq noqawan kuska tronoypepi, imaynan noqapas atiparqani hinaspa Yayaypa trononpi paywan kuska tiyaykuni hina. Rinriyuq kaqqa uyariychun Espíritu iglesiakunaman nisqanta. Apocalipsis 3:7–22.
After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.
Musquypa rikhuyta James White qallariptin qhepatataqmi musquyninta churan, ura qillqakunañintin. Manam ima sasachakuychu kani James Whitepa Millerpa musquyninman churakusqanpi, chaypas ñoqayku achka kuti rikhurichisqaykuqa musquyninpa huk rikch’aq yuyaychasqanmanta James Whitepa yuyaychasqanman aswan pisillata huknirayaq. James Whitepa hatun qayllaychasqan, imatachus ñoqayku rikhurichisqaykumanta huknirayan, chayqa “jewels” nisqakunata Diospa llaqtanwan tupachisqanmi; ñoqaykutaq yachayku chay jewels nisqakunaqa profético cheqaqkuna kasqanta. Manam ima churanakuychu kan, runaqa iñisqanta rikuchinmi, hinaspa Hatun Llaki qhepaman jewels nisqakunapa ch’eqechakusqanqa Diospa llaqtanpa ch’eqechakusqanta rikch’achin Domingo kamachiy MANARÁQ hamuptin. Ichaqa kay cheqaqqa hamuq yachaypi qhawasqa kanqa.
James White’s introduction to William Miller’s Dream
Suti qillqasqa qallariynin James Whitemanta William Millerpa Musquyninman
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
Kay musquynin sut’iqa Advent Herald nisqapi rikhurirqan, iskay watamanta aswan ñawpaq. Chaypim rikarirqani sut’ita qawachisqanta ñuqaykuq ñawpaq kaq iskay kuti hamuqpi yachasqaykuta, hinaspataq Dios kay musquyta qorqan ch’iqichisqa michiq uywakunapa allinninkupaq.
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
“Hatun, manchaytaq Señorpa jatun hinallataq mancharikuypaq punchawnin qayllayamunanpaq señalkunamantaqa, Diosqa musquykunatan churarqan. Qhawariy Joel 2:28–31; Hechos 2:17–20. Musquykunaqa kimsa hinamanta hamuyta atinku; ñawpaqta, ‘achka ruwanakunapa askha kayninmanta.’ Qhawariy Eclesiastés 5:3. Iskayñiqintaq, Satanaspa millay espiritunpa hapiyninpi hinallataq pantachikuyninpi kaqkunaqa, paypa kallpachasqanrayku musquykunata kapuyta atinku. Qhawariy Deuteronomio 8:1–5; Jeremías 23:25–28; 27:9; 29:8; Zacarías 10:2; Judas 8. Kimsachaqa, Diosqa wiñaymanta pacha yachachirqan, kunanpas yachachishallanmi llaqtan runankunata aswanpis ichapas pisi aswanpis musquykunawan, chaykunaqa angelkunapa yanapayninwan hinallataq Espíritu Santopa rurayninwan hamunku. Suyuchasqa cheqaq k’anchaypi sayaqkunaqa yachanqanku maypachachus Dios paykunaman musquyta qon; chay hina kaqkunaqa manan llulla musquykunawan pantachisqa kanqankuchu nitaq pantasqa ñanman pusasqachu.”
“And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.
“Hinaspáy rimayniykunata uyariychis; sichus qankunapurapi huk profeta kanman, noqa YHWH payman rikch’ariykuqmi kani huk visiónpi, paywanpas rimasaq huk sueñopi.” Números 12:5.
“Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.
Jacobqa nirqan: “Señorpa angelninmi musquyniypi rimapayawarqu.” Génesis 31:2. “Hinaspa Diosqa musquypi tutapi hamurqan Laban sirio runaman.” Génesis 31:24. Josépa musquynku kaqkunata ñawiy, Génesis 37:5–9 nisqapi, chaymantataq Egiptopi hunt’akusqankumanta sumaq willakuyta.
“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“Gabaonpi tutapi Señorqa Salomonman rikurirqan musquypi. 1 Reyes 3:5. Danielpa iskay kaq capitulonpi hatun ancha importante lantiqa musquypi qosqa karqan, chaynallataq tawa uywakunapas, hinaspa hukkunapas, qanchis kaq capitulomanta. Herodes wawa Salvadorta chinkachiyta maskashaqtin, Joseqa musquypi willasqa karqan Egiptoman ayqekunanpaq. Mateo 2:13.”
“And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.
“Qhepa p’unchaykunapin pasakunqa, nispa Dios, Espírituymantam llapa runapa hawanman ichamusaq; chaymanta churiykikuna, ususiykikuna willakuykunatam rimarinqaku, wayna qharikikuna rikch’aykunatam rikusqaku, machu runakikuna musquykunatam musqunqaku. Hechos 2:17.”
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
“Profecía qowayqa, musquykunawan hinaspa rikch’ayninkunawan, kaypiqa Espíritu Santomanta ruruyninmi, hinaspa qhepa p’unchaykunapiqa chay llaqtakunata riqsichiq señalta kananpaq hinallataq sut’inchasqa kanqa. Chayqa evangeliomanta iglesiapa huk qowayninkunamanta hukninmi.
“And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.
“Hinaspaqa wakinta apostolkunata; wakinta PROFETAKUNATA; wakinta evanhelistakunata; wakinta michiqkunata yachachiqkunatapas; churasqa karqan ch’uya llaqtamasinkunata hunt’asqa kananpaq, ministeriopa llamk’ayninpaq, Cristopa cuerponpa hatarichisqa kananpaq. Efesios 4:11, 12.”
“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.
“Diosmi wakinta iglesiapi churaran, ñawpaqta apostolkunata, iskayñiqintaq PROFETAKUNATA, hinaspa hukkunatapas, nispa. 1 Corintios 7:28.
“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“Ama qispichiychu PROFESIYAKUNATA. 1 Tesalonicenses 5:20. Qhawariypas Hechos 13:1; 21:9; Romanos 12:6; 1 Corintios 14:1, 24, 39. Profetakuna utaq profesiyakunaqa Cristoq iglesianpa hatarichisqanpaqmi kanku; hinaspa Diospa siminmanta mana ima prueba apamuyta atinkuchu, paykunaqa evangelistakuna, pastorkuna, yachachiqkunapas tukukunankumanta ñawpaqta tukunanpaq kasqankuta. Ichaqa, nispa kutichiq runaqa, ‘Achka llulla rikuykuna, musquykunapas kasqanrayku, mana atinichu kay hina imakunapi iñiyta churayta’, nispa. Chayqa cheqaqmi, Satanásqa llullachinanpaq rikch’ayninta kapun. Payqa sapa kuti llulla profetakunatam karqan, hinaspapas cheqaqtapuni suyayta atinanchik kunanpas, kay qhipa horasninpi llullachiywan atipanakusqanpi, chay hina kasqanta. Pipas chay hina sapanchasqa revelacionkunata mana chaskiqkuna, llulla rikch’ay kasqanrayku, kikillan allin kayninwan aswan huk t’aqllata puriyta atinman, hinaspa ñiqmanpas chayanman: Diosqa manam hayk’aqpas runaman musquypi utaq rikuypi sut’incharqanchu; imaraykuchus chay llulla rikch’ayqa sapa kutim karqan.”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
“Sueñokuna hinaspa rikuykunaqa chay medio kan, maynintachus Diosqa runaman pay kikinta rikuchikurqan. Kay mediowantaqmi profetakunaman rimarqan; payqa profecía donniyta churarqan evangelio iglesiapa donkunapurapi, hinaspataq sueñokunata hinaspa rikuykunata huk señalkunawan kuska “QHIPA P’UNCHAYKUNA”-paq señalkunaman yupaycharqan. Amén.
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.
“Ñawpaq rimarisqaykunapi munasqayqa karqan qhelqakuna nisqanman hina hark’aykunata chinkachiy, hinaspa ñawiriqpa yuyayninta wakichiy qhipa hamuqkunapaq.” James White, Brother Miller’s Dream, 1–3.
William Miller’s Second Dream
William Millerpa Iskay Sueñon
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“Mosqoypi rikurirqani Diosqa, mana rikuy atipaq makiwan, huk sumaqta ruwasqa kajunta kachamuwaqta, chunka t’iyuyniyuqhina suni, suqta t’iyuyniyuq tawa kuchuyoq, ébano kaspimanta ruwasqa, perlaswan sumaqta churasqa. Chay kajunmanqa huk llave watasqa kasharqan. Ñuqaqa chayllata llaveta hap’irirqani hinaspa kajunta kicharirqani; chaymi admirakuywan mancharisqa tarikurirqani tukuy laya, tukuy sayayniyuq joyakunawan hunt’asqata: diamantes, ancha chanin rumikuna, qori qollqekuna, qullqi monedakuna ima, tukuy rikch’akuyninpi, tukuy chaninninpi, kajun ukhupi sapa mayninpi sumaqta churakusqa; chay hina churakusqankuraykuqa huk k’anchayta, huk lliphipiyta kutichirqanku, intiwanlla tupaq.”
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
“Yuyarisqani mana ñuqapa ruwanakuyñi kasqanta kay musuq admiraypaq rikuyta sapallay kusikuyta, sunquyqa ancha kusisqa kaptinpas chaypi kaqkunapa lliphipiyninrayku, sumaq kayninrayku, chaniyuq kayninraykutaq. Chayrayku churani wasiypi chawpi mesaman, hinaspataq willachirqani llapa munayniyuqkuna hamunankupaq hinaspa qhawarinkupaq kay aswan hatun gloriayuq, lliphiryaq rikuyta, ima rikuyta runaqa kay kawsaypi hayk’aqpas mana rikurqanchu.”
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
Runakuna yaykumuyta qallarikurqanku, ñawpaqtaqa pisillam kasharqanku, ichaqa aswan-aswanta achka runakuna huñukunaman wiñarqunku. Qallariyninpi kaq cajaman qhawarispankuqa, admirakuspa kusikuywan qapariq kanku. Ichaqa qhawaqkuna yapaykuspa mirayta qallarispaqa, llapankum jewels nisqakunata llawiriyta qallariq kanku, cajamanta hurquspa mesa pataman chinkachispa. Ñuqaqa yuyayman churakurqani sapachaqniyuqnin cajatawan jewels nisqakunata hukmanta makiymanta mañawananpaq; chaykunata chinkachiyta saqerqayman chayqa, manam hayk’aqpas ñawpaq hina cajapi kikin k’uchunkunaman kutichiyta atiymanmanchu; hinaspa yacharqani manam chay yupaychayta haypayta atiymanmanchu, imaraykuchus ancha hatunmi kanman. Chaymanta runakunata mañakuyta qallarikurqani ama chaykunata llamk’aychunchu, ama cajamanta hurquychunchu nispa; ichaqa aswan mañakusqayman hinaqa, aswanraqmi chinkachirqanku; kunanqa wasi ukhupi llapanman chinkachisqankuta rikurqani, pampapi, hinaspa wasi ukhupi llapa mueble nisqa patakunapipas.
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
Chaymantaqa rikurirqani paykuna cheqaq qori rumi-kunawan qollqekunawan kuska mana yupay atina achka llulla qori rumi-kunata, llulla qollqekunatapas chinkachisqankuta. Paykunaq mana allin ruwayninrayku, mana agradeceq kasqankuraykutaq ancha phiñakurqani, chaymantaq chayrayku k’amiykurqani hinaspa k’amanakuyta rurani; ichaqa aswan k’amiykuptiy, aswanraqmi cheqaq qori rumi-kunawan qollqekunawan kuska chay llulla qori rumi-kunata, llulla qollqekunatapas chinkachirqanku.
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
Chaymi alma llaqtapiqa phiñakuywan hunt’asqa karqani, hinaspan qallariyni cuerpo kallpawan paykunata cuartomanta qarqoyta; ichaqa hukta qarqoshaykama, kimsataq yaykumuqku, hinaspan apamurqanku hallp’ata, q’upichasqata, aquyta, hinallataq tukuy imaymana q’upañata, chaykama cheqaq joyakunata, diamantekunata, qullqikunatapas llapanta pakarparqanku, chaymi mana rikuy atisqaña karqan. Hinallataq cajonníytapas llikirparqanku, hinaspan chay q’upañakunawan ch’eqerparqanku. Yuyarqani mana pipas llakiyta nitaq phiñakuyniyta qhawananchu. Tukuy sonqoy urmaykusqa, kallpannaqpas tukukuq hina karqani, hinaspan tiyaykukuspá waqarqani.
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
“Chhaynata waqaychaspa llaqikusaq hatun chinkasqayrayku hinaspa responsabilidáyniyrayku, Dios-ta yuyarirqani, hinallataq sinchi sonqowan mañakurqani yanapayninta kachamunampaq. Chaylla punku kichakurqan, huk qhariq runataq wayk’uman yaykurqan, runakunaqa llapallan lloqsirqanku; paytaq, makimpi allpa pichanawan, ventanakunata kicharirqan, hinaspa qallarin allpata hinaspa q’upata waykumanta pichayta.”
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Payman mañakuyta rurani ama chayta ruwaychu nispa, imaraykuchus wakin ancha chanin kuyayllapa rumi-kullkikuna q’upa ukupi ch’iqirisqa karqan.”
“He told me to ‘fear not,’ for he would ‘take care of them.’
Payqa niwarqan ama manchakunaypaq, payqa paykunata uywananpaqmi karqan.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Chayqa qhipamanmi, allpatawan q’upata pichaspa, llulla jawq’ikunapas, qollqe hina ruraska qullqikunapas, llapallanmi oqarispa ventanamanta lluqsimurqanku phuyu hinata, wayrañataq apanakurqan. Chay ch’aqwaypi huk ratullata ñawiykuna wichqarqani; kicharimuspataq, q’upaqa llapallan chinkasqaña karqa. Ancha chanin jawq’ikuna, diamantekuna, qoriwan qullqi qullqikunaqa, wasi ukhupi llapanpi achka-achka mast’arasqa sirirqanku.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
Chaymantataqmi mesa patapi churarqa huk kajunta, ñawpaqmanta aswan hatunta hinaspa aswan sumaqta; hinaspataq makin hunt’api pallarqa alhajasniykunata, diamantekunata, qullqikunata, hinaspa kajunman wikch’urqa, mana hukllapas qhiparinankama, ichaqa wakin diamantekunaqa mana alfilerpa puntanmantapas aswan hatunchu karqanku.
“He then called upon me to ‘come and see.’
Hinaspan waqyawarqan ñuqaman “hamuy hinaspa qhaway” nispa.
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“Cajón ukuman qhawarirqani, ichaqa ñawiykunaqa chay rikuywan lliphipisqa qheparirqanku. Ñawpaq k’anchayninkumanta chunka kuti aswan hatun gloriawanmi lliphirqanku. Yuyarirqani aqopipas mana allinkunapa chakinkuwan ch’eqechisqa, hallp’api urmachisqa, sarusqa kaptinku ch’uyanchasqa kasqankuta. Cajón ukupi sumaq allinchasqa kachkarqanku, sapaqnin sapaqninmi cheqanpi kachkarqa, mana ima rikuy atisqa nanayniyuqchu chay runaqa ukuman wijch’uykusqanmantapas. Ancha kusikuywanmi qapariqani, hinaspa chay qapariyniytaqmi rikch’arichiwán.” Early Writings, 81–83.
James White’s Footnotes
James Whiteqpa chakillqankuna
“The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
“‘kaxa’ nisqaqa uyarichin Bibliamanta hatun chiqaqkunata, Señorniyku Jesucristoq iskay kaq hamuyninmanta, chaykunatan hermano Millerman qoykurqan kay pachapi runakunaman willakunapaq.
“The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
“‘Chakana watasqa’ nisqaqa karqan profétic Simi qhelqakunata imayna hamut’asqanman hina—Qhelqa qhelqawan tupachispa—Biblia kikinpa rimarisqanmantapuni hamut’achiqnin. Kay chakanawanmi Hermano Miller ‘cajata’ kicharqan, utaq adventomanta hatun cheqaq kay pachaman.”
“‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
“‘Runakuna yaykuyta qallariqku, ñawpaqtaqa asllam karqaku, ichaqa astawan yapakuspa achka runaman tukurqaku.’ Advento yachachiyqa ñawpaqta wawqi Millerwan, hinallataq huk aslla wakinkunawan willakusqankumanta, ancha pisillam imatapas rurarqu, chaymantaqa ancha pisilla runakunallam chaywan rikcharichisqa karqaku; ichaqa 1840 watamanta 1844 watakama, maypipas chay willakusqa kaptin, llapa llaqtam astawan hatun sonqowan rikcharisqa karqan.
“The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.
“‘Tukuy laya quri rumi, diyamanti, hukkunapas’, ‘tukuy rikch’aq hatunchaqkunapi’ kasqankumanta, chay ‘caxaman hina waqaychasqa ukhupi, sapankankupaq chiqninpi sumaqta churakusqa’ nisqaqa Diospa wawankunatan rikuchin, [Malachi 3:17,] llapa iglesiakunamanta, hinallataq kawsaypa yaqha llapa imayna kayninmanta, mayqin runakuna advento iñiyman chaskirqanku, hinaspataq rikusqa karqanku chay sapa kasqankumanta mana manchakuspa sinch’ita sayasqankuta, cheqaq kaypa santu causanrayku. Kay ordenpi purispa, sapankanku kikin ruwananman uyarispa, Diospa ñawpaqenpi llamp’u sonqowan purisqankupi, ‘achkha k’anchayta hinallataq hatun yupaychayta kutichirqanku’ kay pachaman; chayqa apóstolkunapa p’unchayninkunapi iglesiaqa ima kasqanwanlla tupaq karqa. Willakuyqa, [Revelación 14:6, 7] wayrapa riphanankunapi hina purirqa, hinaspataq waqyakuq simi, ‘Hamuychis, llapa imapas kunanqa wakichisqanñan kachkan,’ [Lucas 14:17.] kallpawan hinallataq allin rurayninwan mast’arikurqa.”
“When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.
“Pawraq angel [Apocalipsis 14:6, 7.] wiñay allin willakuyta ñawpaqta willayta qallarispa, ‘Diosta manchakuychik, payta hatunchaychik; paypa juicio pacha chayamunña,’ nisqanta, achkakuna kusikuywan qaparirqanku Jesuspa hamuyninta qhawarispa, hinallataq kutichisqa kasqanta qhawarispa; chay qhepamanmi sayaykuspa, asikuspataq, manaraq unay kusichisqan cheqaq kayta p’enqachirqanku. Paykunan joyakunata llaquichirqanku, ch’iqichirqankutaq. Kaymi pusamuwanchik 1844 watapa qhispi pacha tukukuyninman, maypachachus ch’iqichisqa pacha qallarikurqan. Kayta allinta reparaychik: ñawpaqta ‘kusikuywan qaparirqan’ nisqa runakunallam joyakunata llaquichirqanku, ch’iqichirqankutaq. Manataq pipas 1844 watamanta kayman hina allinta michiqkunata ch’iqichirqanchu, pantasqataq purichirqanchu, chay ñawpaqta cheqaq kayta willaqkuna, chaypi kusikuqkuna hina; ichaqa qhepamanqa Diospa rurayninta ñak’arichispa, ñawpaq adventista experiencia nisqaykupi profeciapa hunt’akusqantaqa ñak’arichirqanku.”
“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’
“Wawqi Millerpa willakuynin, chawpi tuta qapariymanta qhipaman achka killakunapi, qanchis kaq killapi, 1844 watapi, kayhinam karqa: punku wisq’asqa kasqanta, hamuqy kutimuy kuyuyqa profecíapa hunt’asqan kasqanta, hinaspa pacha willakuyta yachachisqayku allin kasqanta. Chaymantataq payqa wawqinkunata, Advent Herald nisqa qillqawan, takyasqa hap’ipakuyta, pacienciawan suyayta, ama hukninchikmanta hukninchikman phiñakuyta mañakurqa; hinaspa Diosqa pisi tiempollapi paykunata chaninchanqa pacha willakuyta yachachisqankumanta. Chayhinapin payqa joyakunapaq ruwakurqa, chaykunamanta ‘responsabilidad’ninta sientenakuspa, hinaspa chayqa ‘manchay hatun’ kananmanta.”
“The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.
“Cheqaqa allin rumi-kunata, qollqe-manta llullakuq qolqetaqmi, cheqaqkuna chawpipi chinkachisqa karqan, sut’inmi qawachin mana cheqaq kutiriqkunata, icha ‘waj llaqta wawakunata,’ [Oseas 5:7.] 1844 watapi punku wichq’asqa kasqanmantapacha.
“The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.
“Ñawpaq caxamanta aswan jatun, aswan sumaq iskay kaq ‘caxa’, maypichus ch’iqichisqa ‘joyakuna’, ‘diamantekuna’, hinaspa ‘qullqikuna’ huñusqasqa karqan, chayqa kawsaq kunan p’unchaw chiqap yachachiypa hatun chakranmi, maymanchus ch’iqisqa rebaño huñusqa kanqa, 144,000 runakuna hina, llapankupas kawsaq Diospa sellonwan kaspa. Mana hukpas chay ancha chanin diamantekuna tutapi saqesqa kanqachu. Wakinkunaqa ‘huk tupuq pinapa puntanmanta mana aswan hatun’ kaptinkupas, mana qhawarisqa saqesqachu kanqaku, mana hawapi saqesqachu kay p’unchawpi Dios joyankunata huñuqtin. [Malaquías 3:16–18.] Payqa angelninkunata kachamuyta atin, utqayllata lluqsichinankupaq, imaynan Lotta Sodoma llaqtamanta lluqsichirqan hinata. ‘Señorqa kay pachapi huk pisi llamk’ayta ruwanqa.’ ‘Payqa chiqap kaypi pisiyachispa tukuchanqa.’ Qhaway Romanos 9:28.”
“The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
“‘Allpa hinaspa q’illukuna, aqu hina llapa ima q’upa-q’upa,’ nisqaqa, 1844 watapa qhipa pawqar killamanta pacha iskay kaq hamuqta suyay iñiqkunapurapi yaykusqa imaymana askha pantaykunata sut’inchan. Kaypi wakinllanta qhawarisaq.”
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.
“1. Wakinqa “micheqkuna”manta wakinkunaqa, Chawpi Tuta qapariy qusqa qhepallamanta mana allin hatunchakuspa hap’iq sayariyta, qanchis kaq killapa kuyuyta qatipaq Espíritu Santopa chaninnaq llamp’u chulluy atiyninqa mesmerismo nisqa kallpasqa kasqanta nirqanku. George Storrsqa ñawpaq kaqkunamanta hukmi kay sayariyta hap’irqan. Qhawariy qelqasqankunata 1844 watapa qhipa partinpi, chay pacha Nueva York llaqtapi lluqsichisqa Midnight Cry nisqapi. J. V. Himesqa, 1845 watapa pawqar killapi Albany Conferenciapi, nirqan qanchis kaq killapa kuyuyqa qanchis chakita ukunman chayasqa mesmerismota paqarichisqanta. Kaytaqa willawanku chaypi kaq, hinaspa chay rimayta uyariq runam. Hukkunapas, qanchis kaq killapa qapariypi kallpawan ruwaspa, qhepanmanta chay kuyuyta Supaypa ruraynin kasqanta sut’incharqanku. Cristopa hinallataq Espíritu Santopa ruwasqanta Supayman tupachiyqa, Qespichiqninchikpa p’unchawninkunapiqa Diosta phiñachiq rimaymi karqan, kunanpas chayllataqmi.”
“2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.
“2. Aska pacha chiqaqmanta achka yuyaymanakuykuna. 2300 p’unchawkuna 1844 watapi tukukuptinmanta, achka pachaqmi churasqa karqan, imaymana runakuna paykunapa tukukuyninpaq. Chayta ruwaspaqa, ‘señalnisqakunata’ anchuchirqanku, hinaspataq llapa advento kuyuy patapi tutayaytawan iskayrayayta qispichirqanku.
“3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’
“3. Espiritualismo, llapa llulla yuyaykunanwan, mana tupu atikuykunanwanpas. Kay Supaypa sallqankay, manchay wañuy ruwayta hunt’asqa, allin hinam rikuchisqa kachkan ‘quruchakuna,’ hina ‘imaymana q’upa q’upakuna’ nisqawan. Achkha runakuna, espiritualismopa venenninta upyaspa, ñawpaq advento experienciaykupaq cheqaq kayninta chaskirqanku; kay raykum achkha runakuna yuyayman churakusqaku espiritualismoqa chay natural rurun kasqanta, Diospa hatun advento kuyuykunata 1843 watapi hinaspa 1844 watapi pusasqanman iñisqanmanta. Pedroqa, chaykunamanta rimarispa, pikunachus ‘wañuchiq qhawasqa pantay yachachiykunata apamunqaku, rantisqan Apuyninkutapas ñiqakuspa,’ nin: ‘PAYKUNARAYKUM CHEQAQ KAYPA ÑANNIN MILLAYTA RIMASQA KANQA.’”
“4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
“4. S. S. Snow, ‘Profeta Elías’ nisqaman tukuspa willakukuq” Kay qhariqa, mana riqsisqa hina, sallqa hinaspa mana allin puriyninpi, kay wañuy llank’aypipas ruwanan ruwasqanta ruwarqan, hinaspa puriyninqa achka chiqaq sunqukunapa yuyayninpi suyakuq santoqkunapa cheqaq sayayninta mana allin qhawasqa kananman apayta munasqanman hinan karqan.
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.
Kay pantasqakunapaq llapa pantaykunamanqa achkatawanraqmi yapanayman karqan, hina: Apocalipsis 20:4, 7 nisqapi “waranqa watakuna” ñawpaq pachapi kasqanmanta, Apocalipsis 7:4; 14:1 nisqapi 144,000 nisqamanta, Cristopa kawsarimusqan qhipa p’ampakunamanta “hatarispanku lluqsimuqkuna”manta, mana llamk’anapaq yachachikuymanta, wawakunapa chinkachisqa kayninmanta yachachikuymanta, hukkunamantawan hukkunamantawan.
“These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.
Kay pantasqaña pantaykunaqa ancha llank’asqa mast’arikuspa, suyasqa uywakunaman ch’allakusqa karqan, chaymi Hermano Miller musqhoyta chaskisqan p’unchawpi cheq ñiqi quri rumikunaqa “rikuymanta qarqusqaña” karqan, hinaspa profetap siminkunaqa kayman hina tupaq karqan—“Hinaspan taripakuyqa qhepaman kutiripun, chanin kaypas karumanta sayan,” hukninpas hukninpas. Qhawariy Isaías 59:14. Chay pachapiqa manam huk adventista qillqasqa peryodikupas kay allpapi karqanchu, kunan pacha cheqaq yachachiyta hark’arispa sayayta munaspa. The Day-Dawn sutiyuqmi qhepa kaq karqan uchuy uywakunap cheqaq sayayninta amachaq; ichaqa chayqa wañupurqanmi achka killakunata ñawpaqta, Señorqa kay musqhoyta Hermano Miller-man qusqanman hina; hinaspa qhepa wañuy tinkuyninpi sayk’usqa, sonqonpi llakichisqa santoskunata 1877 wataman rikuchirqan, chayqa chay p’unchawmanta kimsa chunka wata qhepapi kaspa, tukuynin qispichikuyninkup pacha kasqanta nispa. ¡Ay! ¡Ay! Mana musphaparaychu, Hermano Millerqa musqhoyninpi “tiyaykukuspa waqarqan” kay llakiy hina kaq imakunamanta.
“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.
“Wawqi Millerqa wañuypi ñawinkunata wisqarqan, 1849 watapi, diciembre killapa 22 p’unchawninpi; chaymi hunt’arqan musquyninpi kay simikunata: ‘Qhapaq llank’ay ukupi huk ratulla ñawiykunata wisqarqani.’ Kay musphay-hina sumaq hunt’akuyqa ancha sut’inmi, mana pipas mana rikuyta atinmanchu.”
“The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.
“Qullqi cajaqa, kaypi rikuchisqan hina chunka sipaskunapa ricch’ayninpi [Mateo 25:1–11], hermano Miller runaqa kay pachaman willakusqan hamuq punchawpa chiqaq yachachiyta unancharin. Ñawpaqtaqa, pacha, 1843; iskayñiqintaq, suyasqa pacha; kimsayñiqintaq, chawpi tuta qapariy, qanchis kaq killapi, 1844 watapi; tawañiqintaq, wichq’asqa punku. Mana pipas, 1843 watamanta pacha iskay kaq hamuypa qelqakunata ñawirispaqa, hermano Miller advento historiapi kay tawa hatun yuyaykunata hark’arqanmanchu. Kay tinkusqa chiqaq yachachiy sistema utaq “qillqi caja”qa llikisqa, ch’iqichisqa, hinaspa q’upa ukhupi wisch’usqa karqan kikinkupa experienciankuta ñeq’esqankurayku, hinaspa hermano Millerwan kuska mana manchakuspa kay pachaman willakusqanku chiqaq yachachiykunata ñeq’esqankurayku.”
“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.
Iglesiaqa chaymantaqa ch’uya kanqa, hinaspa “Diospa tronu ñawpaqpi mana huchayoq,” llapan pantasqankuta, p’akiykuna, huchankunata willakusqankumanta, hinaspa Cristo pa yawarninwan mayllakusqa, chinkachisqa kaptinkumanta, paykunaqa mana “qhelliyoq, ni q’uqruyoq, nitaq ima hina kaqpas” kanqachu. Chaymantaqa “ñawpaq hatun k’anchayninkumanta chunka kuti aswan hatun k’anchaywan” llipinqaku. JAMES WHITE Oswego, Mayo, 1850.