“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Noqanchikqa kikillanchikmanta yachananchikmi imataq cristianismota ruran, imataq cheqaq kay, imataq chaskisqanchik iñiy, imataq Bibliamanta kamachikuykuna—kamachikuykuna aswan hanaq atiyuq kamachiqmanta qusqasqa.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Achka watakunamanta Future for America riqsichkanmi Apocalipsispa qanchis iglesiakuna mana ñawpaqllachu kay pacha puchukaykama apostolkuna pacha-manta qallarispa kunan Israel modernoq historianta rikuchisqanta, aswanpas chay qanchis iglesiakuna Moisespa pacha-manta Estebanta rumiwan wañuchisqankama ñawpaq Israeltapas rikuchisqanta. Adventismopa ñawpaq puriqninkuna kay cheqaq kayta mana yachachirqankuchu, ichaqa kay cheqaq kayta sayachiq kamachiykunataqa unanchaspa llamk’achirqankum. Jesusqa qallariymanta puchukayta reqsichin, hinaspa ñawpaq Israelqa Israel modernota sut’inchan. Chayrayku, ima cheqaq kaypas Israel modernoq profetiku kasqankunaman huknin kaptinqa, ñawpaq Israelpipas kachkallarqun.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Millerita historiata manaraqmi, qanchis iglesiakunamanta cristianokunapa ñawpaq kaq yachaynenqa karqan Juanpa pacha Asia Menor llaqtapi cheqaq iglesiakunata qhawachisqanku nispa. Chay ñawpaq kaq qhawariyqa hinallataq entiendenmi sapanka iglesiakunaman qosqa yuyaychayqa cristiano historiapa tukuy pacha imaymana iglesiakunaman pasaq específico yuyaychayta qhawachinman nispa, hinallataq chay kikin yuyaychaykuna hinaspa amonestakuykunapas sapanka cristianokunapaq kasqanta. Paykunam hinallataq entienderqanku qanchis iglesiakunaqa iglesiapa historiampi qanchis pacha rakiykunata qhawachisqankuta, disipulokunapa pachanmantapacha kay pachapa tukukuyninkama. Kay qhawariykunaqa Millerita historiata ñawpaqta karqanku. Qanchis iglesiakunamanta chay tawa riqsiykuna, William Millerpa ñawpaqninpi kaq ñawpaq kaq qhawariyta hunt’achiqkuna, ñawpaqmanta kunankama “historicista” sutiyuq Bibliapa interpretación nisqapi sayasqa karqanku hinaspa kachkanku. Chay metodologíataqmi Diospa angelninkuna William Millerta chaskinampaq pusarqanku.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Asia llaqtapi qanchis iglesiakunaqa Cristopa Iglesianpa historiannim, qanchis rikch’ayninkunapi, llapan muyuriyninkunapi hinaspa kutiriykunapi, llapan allin kawsayninpi hinaspa ñak’ariyninpi, apostolkuna p’unchaykunamanta pacha kay pachapa tukukuyninkama. Qanchis sellokunaqa kay pachapa atiyniyoqkunapa hinaspa reykunapa Iglesiapa hawanpi rurasqankumanta historiannim, hinaspa Diospa runankunata waqaychasqan, chay kikin tiempopi. Qanchis trompetakunaqa qanchis sapanka hinaspa llasaq taripaykunamanta historiannim, kay pachaman utaq Roma qhapaq suyuyman kachamusqa. Hinaspa qanchis copakunaqa Papal Romaman kachamusqa qanchis qhipa muchuykunam. Kaykunawan kuskaqa achka huk ruwaykunapas kachkan, mayukuna yaykumusqankunahinata awaykusqa, hatun willakuy mayuta hunt’aspa, tukuy ima wiñay kawsay mama quchaman chayanankama.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Kayqa, ñuqapaq, Juanpa willakuyninpa planonmi Apocalipsis sutiyuq librupi kashan. Chay libruta entiendenayta munaj runaqa, Diospa siminpa wakin cheqenkunamanta sumaqta, tukuy sonqowan yachayniyuq kanan tiyan. Kay willakuypi apasqa rikch’achiykuna, metaphorkuna ima, manam llapanchu kikinpi sut’inchasqa kanku, aswanpas wakin profetakunapi maskasqa kanan tiyan, hinaspa Escrituraq wakin pasajenkunapi sut’inchasqa. Chayraykun rikurin, Diosqa tukuyta yachakuyta munasqan, imaynachus mayqen cheqenmantapas sut’i yachayta chaskinapaq.” William Miller, Miller’s Lectures, volumen 2, lección 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Pani Whiteqa Millerpa hap’iqan “historicista” nisqa qhawariyninta ari nispan sayachin; ichaqa Millerman mana rikurqanman hinaqa, Apocalipsis librota aswan ukhunta yuyayta yaparqan, imaraykuchus Millerman santuario imaynan cheqaq kasqanta mana reqsirqanchu. Payqa santuariota kay pachata kasqanta yacharqan. Pani Whiteqa reqsirqanmi, Jesús Apocalipsis libropi rikuchisqa willakuykunata qespichishpa rikuchispanqa, Cristo hanaq pacha Hatun Sacerdote hina llamk’asqanwan kuska chayta ruwasqanta.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Juan muyurikuspan Cristo-ta rikun, payqa sacerdotepa p’achankunawan candelabrokunapa chawpinpi purishan, chay candelabrokunaqa Lugar Santo nisqapi kashanku; chayraykutaq kayqa riman Hananman hoqariykusqan qhepaman historiapi, ichaqa manaraq 1844 watapi Lugar Santísimo nisqaman kuyukusqanman chayashaqtin. Millerqa manam kay cheqaq kaypa ancha hatun ninanta unanchayta atirqachu. Nitaqmi Tyndale, Luther, Juan Wycliffe, nitaq ñawpaq reformadorkunapas chayta unanchayta atirqankuchu. Cheqaq kayqa wiñaypaqmi rikuchikun, aswan aswanraq k’anchaspa hunt’asqa p’unchaykama.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“Robinsonwan Roger Williamswan allin yachachisqankuta sumaqta qhawarichirqanku, chay hatun kamachiyqa kaymi karqan: cheqaq kayqa wiñaypaqmi ñawpaqman purin, cristianokunapas Diospa ch’uya siminmanta phatariq llapa k’anchayta chaskinankupaq wakichisqa sayarinanku. Chay kamachiytaqa paykunapa mirayninkuna manaña allinta yuyarirqankuchu. Amerikapi protestante iglesiakuna,—Europapi kaqkunapas hinallataq,—Reformaciónpa bendicionninkunata chaskispa ancha favoresqasqa kaykaspapas, manam reformapa ñanninpi ñawpaqman puriyta atirqankuchu. Wakinkuna cheqaq sonqoyuq runakuna, huk kutinmanta huk kutinkama, musuq cheqaq kayta willakuyta hinaspa unaymanta waqaychasqa pantasqakunata rikuchiyta qallariqkuchkanmanpas, aswan achkaqkunaqa, Cristopa p’unchayninpi judíokuna hina utaq Luteroq p’unchayninpi papistakuna hina, taytankupa iñisqanta iñiypi qhipayta hinaspa paykuna kawsasqankuman hina kawsayta munarqanku. Chayraykum religionqa yapamanta formalismoman urmaykurqan; hinaspa iglesiaqa Diospa siminpa k’anchayninpi purispa qhiparinman karqan chayqa wikch’usqa kanman karqan pantaykuna hinaspa supersticionkunaqa waqaychasqa hinaspa munasqa qhiparirqan. Chhaynata reformamanta paqarisqa espirituqa pisillamanta wañurqan, chaykamaqa Luteroq p’unchayninpi Roma Iglesiapi kaq hinaqa, protestante iglesiakunapipas reformapa nisqanmanta ancha hatun necesitad karqanña. Kikinmi karqan kay pachapa munayman qhaway, espiritupa puñusqa kasqan, runakunapa yuyayninkunapaq rikch’akuq yupaychay, hinaspa Diospa simin yachachisqankunapa rantinpi runakunaq teoríaninkunata churay.” The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Sichus cheqaqa kayninqa pacha tukuy historiapi ñawpaqman-riq hinam wiñan chayta mana reqsisqa kaptin, chayqa kay qhipa miraypi ima musuq k’anchaypa ancha hatun kaynintapas ichapas mana atisqachu reqsiy. Huk runa “cheqaqa” ñawpaqman-riq kayninta mana entiendenanpaq saqespaqa, chaylla pacham kikinmanta atiykukuspa yuyaykuna, ruway costumbrekuna, hinallataq urmasqa runaq pusayninman kallpachakuyta qallarin.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Millerpa llamk’asqan metodologíaqa huk señalmi, chayqa llapa profético siq’inta p’unchaykama purin, chaypiqa rikuchin apostolkunaq qallarisqanmanta wiñarisqa bíblica chiqaq yachaypaq huk testimonioyta. Ichaqa, Millerwan sut’ichasqa señalpiqa tarisunchik huk qallariyta, chayqa tukuyninpi huk kaqninwan tupachisqa kananpaq mañan. Aswan achka runakunaqa kay cheqaq kaykunata mana haykapipas entiendenchu, ichaqa Satanáswanqa mana chaynachu.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Satanásqa hanaq pacha rebelakusqanmantapacha cheqaqta chaymanta wiñayninta hark’arqan. Historiaqpi reformador-kunakuna Biblia yachakunapaq imayna estudianata sut’ita entiendenankama chayasqanmantaqa, Satanásqa imaynan sapa kuti ruwasqan hina, llulla rikch’achisqakunata yaykuchirqan. Cheqaqta llullañawan rikch’achispa ruwasqan historiapi qhawarisqanmi reqsichin Jesuita-kuna, Ribera hinallataq Louis de Alcazar hina, llulla rikch’achiy metodologíankuta sut’inchaspa Apocalipsis libro contra nisqapi churarisqankuta. Chay qhillisqa metodología, “preterismo” sutiyuq, iskay ñiqinmanta kinsa ñiqin pachakama qallariyta ruwarqan, chay llulla metodologíapa iskay hatun umalliqnin-kunawan. Huknin karqan Eusebio de Cesarea (260–339), huknintaq Victorino de Pettau (wañusqa, 304 watapa muyuriyninpi). Kay iskaynin ñawpa historiapi runakunaqa chay metodología-ta mast’arqanku, nispa Apocalipsis libroqa Roma Qhapaq Suyuq pacha tiempunpi hunt’asqa karqan, Nero sutiyuq mana allin reqsisqa emperador hina historiapi runakunaq tiemponpi.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
XIX pachak watakunapi, Reino Unido-manta John Darby (1800–1882) huk satanáspa metodologíanta qallarirqa, chaypas ñawpaqpi riqsichisqayku Scofield Reference Bible sutiyuq, caballo de Troya Bibliapa sutinchasqa, chaki p’anqakunaman yapasqa karqa. “Dispensacionalismo” nisqaqa huk teológico nisqa llank’ana kaymi, maypin historiatawan Diospa runakunawan rimasqanta, sapaq p’unchawkuna utaq “dispensaciones” nisqakunaman rakin, chaykunapi Diosqa planonta imaymana hinalla kamachin. Kaypi kayta qhawarichkani, imaraykuchus kayqa huk llullakuymi, Future for America sutiyuq kuyuyman yaykusqa, Darbypa satanáspa yuyayninkunata mast’arqan chay kikin llaqtamanta rimaykunawan. Darbypa yuyayninkuna, Future for America-ta maqaq, kay p’unchawkuna “woke” nisqa movimiento nisqapa filosofíawan kuska hamurqa, mayqinchus Francia hatun revoluciónpi rikuchisqa kikin anarquíata mast’arin, hinallataq Sodoma Gomorrawan rikuchisqa kikin qhelli qawasqay mana allin kawsaytapas.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Kunan p’unchaypi, kaqkunan pacha Adventismoq teologonkunan Bibliaq cheqaq yachachikuyninkunata t’aqayman churayku hinaspa huk iskaynikiq Biblia hamut’anapaq sistemata llamk’achkanku, chaywanmi Biblia-ta hinallataq Profecía Espíritu-ta urmachiyta hinaspa ñiqiyta munanku. Qharikunata reqsichinku yaqa Bibliaq siminkunapi yachaqkuna hina, utaq Bibliaq historiannimpi yachaqkuna hina. Chay hinaqa, kunan pacha Adventismoq teologonkunan Laodicea Adventismoq yuyayninta kamachinku, Diospa Siminta hamut’aspa yaqa urmashqa runaq historiata entiendesqanman hina, utaq urmashqa runaq simita entiendesqanman hina. Kay kunan pacha pantay rikch’ayninkuna, mayk’a kutiñas kaykunapi ñawinchashanki chay willakuyta maqanakuypaq llamk’achisqa karqan, astawanmi kay qillqakunapi rimarisun, Francia Revolución nisqapa simbolismonta qhawarispa. Satanás kawsanmi, hinaspa yachanmi p’unchaynin pisiyashasqanta. Millerpa kamachikuyninkunamanta qhipa kamachikuy, chunka tawayuq kaq, kay qatiq qillqawan tukukun.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“Yachachina wasikuna ukhupi yachachisqa divinidadqa sapa kuti huk sectario credo patapi sayachisqam kachkan. Yuyayninnaq mana qillqasqa kaqta hap’ipuyta atinkman chay hina yachachiywan unaychaspa, ichaqa sapa kuti tukunku fanatismope. Huk libre yuyayniyuq umallaqa mana hayk’aqpas wakinkunapa qhawariyninkunawan kusisqa kanqachu. Ñuqaqa sichus waynakunata divinidadpi yachachiq kaniyman chayqa, ñawpaqta yachayman karqan atisqankuta chaymanta yuyayninkuta. Chaykuna allin kaptinqa, paykunata ruwachiy manam Bibliata kikinkumanta yachakuyta, hinaspa cachayman libre hina lluqsinankupaq kay pachaman allinta ruwanankupaq. Ichaqa mana yuyayniyuq kaptinkuqa, hukpa yuyayninwan sellayman paykunata, mat’inpachapi qillqayman ‘fanático’, hinaspa cachayman esclavo hina lluqsinankupaq!” William Miller, Miller’s Works, volumen 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
Apocalipsis qillqaq Juan Revelador kawsasqan qhepa pacha hinallataq Reforma p’unchaykunapi, Satanásqa llulla willakuq yachay ñanta ruwaspa cheqaq Biblia t’aqwiypa yuyaychakusqanta pantachinapaq, chinkachinapaq ima llank’arqan. Kay historial cheqaqkuna ukhupi wakin kutikuna mana reparasqaqa kaymi: llapa chay satanásmanta ñankunaqa mana mayqin huk qillqapaqchu, aswanpas chiqanta Apocalipsis qillqallapaqmi churakusqa karqan. Sapa huknin chay satanásmanta pantachiyta mast’arikuqkunapa rimayninqa chay qillqamantan karqan. Apocalipsis qillqaqa wiñaypuni Satanáspa hedefin karqan. Satanásqa yachanmi Apocalipsis qillqawanmi maqanakunan kasqanta. Kay cheqaqta reqsispaqa, chaymanta huk mana rikuy atisqa cheqaqtapas reqsiyta atisun, mayqinchus huk hatun cheqaqwan pakasqa kashan.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
Jesuitakunap llulla metodologíankuta rurqanku, Roma iglesiapa papanninqa Bibliaq profeciapi antichristokasqan sut’inchasqa allinta mana entiendenanpaq. Sapa huk protestante reformadorpas kay chiqaqta reqsirqan hinaspa sut’ita riqsichirqan. Chayrayku, ñawpaq p’unchawkunapi Ribera hina, Louis de Alcazar hina runakunapa chiqap historiankuta rimaywan qillqaywanpas llaqtapa ñawpaqenman apamuspanku, chay historiataqa sasachakuq supaypa llamkayninkunata rikuchinapaqmi llamk’achirqanku, “hucha runa” nisqapa chiqap entiendenanta hark’ananpaq. Qillqasqa otaq rimarisqa willakuykuna, kay supaypa metodologíakunata haykurichispa imapaq kasqanta sut’ichaqkunaqa, mayk’aq chayman chayanku hinaqa allinmi; ichaqa Satanasqa manam Romaq papanninta antichristo kasqanta sut’ichaq Bibliaq pruebankunallata pakayta munarqanchu, aswan achka imakunatapas pakayta munarqan.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Apocalipsis libropiqa kaqmi cheqaqkuna kay huch’uy sistema llullakunaq Biblia hamut’ayninmanta paqarisqan pantasqa qillqaywan pakasqa, chay runaq yuyayninmanta hawapi kaq, paypa yupaynin 666 nisqa kaqtin. Chay cheqaqkunamanta hukninqa, qanchis iglesiakuna aswan hunt’asqa wiñayninpi hamut’asqa kaptin rikuchisqan cheqaqmi, mana iskayrayaypaq. Qanchis iglesiakunapi churasqa cheqaqkuna kan, paykunaqa chiqanta rimanku 2001 watapa septiembre killapa 11 p’unchawmanta qallarisqa historiata, chaymanta tukukuq domingo ley crisispi. Satanásqa kay k’anchayta pampapi pakasqa hina waqaychayta maskhasqa, paymi inventarqan satanic metodología nisqakunata, Apocalipsis libro ukhupi tarikusqa cheqaqmanta achka ancha sumaq rumikunaqa chinkachisqa kananpaq, manam Roma papaqa anticristo kasqanmanta reqsichiyllachu.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
Manaraq huch’ayoq sutiyoqqa rikuchisqa karqan manaraq 538 watapi, Eusebio hina, Victorino hina runakunaqa Apocalipsis librota atacarqunku, papal atiyniyoq kamachiypa sayariyninta pakayta munaspa. Qhipaman historiapiqa Cristoqa Thyatiraman qosqan siminta hunt’arqan, reformaciónpa paqarin qoyllurninta (Wycliffe) rikurichispa; chaymantaq Satanásqa iskay reqsisqa historiapi runakunata paqarichirqan, paypa satanás llasq’a rurayninta sayachinankupaq, apachinankupaqpas. Unay-unay suyasqa maqanakuy cheqaq kaypa wiñayninmanta, Apocalipsis libro paqariyninpa pakasqa yachaynin kicharisqa kaptin tukukuyninta chayan, (graciapa tiempo tukukuy manaraq chayamuchkaptin) Miller mana hayk’aq reqsisqan qanchis iglesiakunamanta k’anchariyta ukhunpi hap’in, nitaq Hermana Whitepas; ichaqa sasachakuyninnaq rikuchiyta atikun, Millerpas, Profecíapa Espíritu nisqapas, musuq k’anchariyta sayachisqankuta, musuq k’ancharisqaqa hayk’aqpas machu k’anchariyta mana churanakunchu.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Cheqaqmi kananqa chiqaq kayta hap’isqanchik, chayraykun mana kuyukuq posicionespi sinchi kallpawan sayananchik; ichaqa mana qhawaqchu kanan suspichawan ima musuq k’anchaytapas Dios cachamuwanchik chayta, nispa: Cheqaqtapuni, mana rikunchikchu ima aswanta k’anchayta munasqanchikta, ñawpaq chiqaq kaymanta aswanqa, kaykama chaskisqanchikmanta, chaypitaq takyasqa kasqanchikmanta. Kay posiciónpi sayaspaqa, Cheqaq Testigomanta willakuyninmi noqanchikpa kasqanchikman chayan huchachakuyninwan: ‘Mana yachasqaykihina qamqa llakiyoq, wakcha, wakcha-sapa, ñawsa, llamp’u q’ala kashanki’, nispa. Pikunaqchus yuyanku qhapaq kasqankuta, imaymana kaqkunawan yapasqa kasqankuta, mana imatapas faltasqankuta, chaykunaqa ñawsa kaypi kachkanku cheqaq kasqankumanta Diospa ñawpaqenpi, hinaspataq mana yachankuchu chayta.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Musuq k’anchaypa qhawaypaq aswan hatun pruebanqa kaymi: sicha ñawpaqmanta sayachisqa cheqaq kayta contradecinqa, hinallataq suti simipi churakusqa hatun qallariy cheqaqkuna-ta hap’ichinchu mana.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Diospa atiynin cheqaq kaqmantam qespichikun chayqa, chay cheqaq kaqqa wiñaypaqmi cheqaq kaspa sayanan. Manam chaskisqa kananchu qhipa hamuq yuyaykunaqa, Diospa qusqan k’anchayman kutichiqkunaqa. Runakuna hatarinqaku Qellqakunaq sut’inchayninkunawan, paykunapaq cheqaq kasqankuwan, ichaqa mana cheqaqchu. Kay pachapaq cheqaq kaqtaqa Diosmi qowarqanchik iñiyninchikpa cimienton hina. Pay kikinmi yachachiranchik ima cheqaq kasqanta. Hatarinqa huk, chaymantaq hukninpas, musuq k’anchaywan, Diospa Santo Espiritunpa rikuchisqanwan qusqan k’anchayta churanakuspanku.” Selected Messages, libro 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Satanasqa Revelación librota atacanapaq objetivon karqan Juan chaypi kaq mensajekunata qillqasqan pacha-manta. Jesús nirqan:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Qankunam kachun qankunapa ñawinkunaqa, rikunku rayku; rinrinkunapas, uyarinku rayku. Cheqaqtapunin niykichik: achka profetakuna, chanin runakunapas munarqanku qankuna rikushankichik chaykunata rikuyta, ichaqa manam rikurqankuchu; hinallataq qankuna uyarishankichik chaykunata uyariyta munarqanku, ichaqa manam uyarirqankuchu. Mateo 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Yupaykuna rikuspa uyarispapas hap’iskanmantaqa, Jesucristoq Revelacionnin willakuyta entiendenapaqmi kachkan. Juanqa “qhipa p’unchaykunapi” kaqkunata, chay willakuyta rikuykuna uyariykunata rikch’arispa, ángel Gabrielpa ñawpaqenman urmaykuspa yupaychayta munarqa; chayllamantataq Gabrielqa Juanman utqaylla willarqa ama chayta ruwanampaq.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Ñuqa Juanmi kaykunata rikurqani, uyariqanipas. Uyariyta, rikuyta tukuruspaymi kaykunata rikuchiwaq angelpa chakin ñawpaqman urmaykurqani yupaychanaypaq. Chaymantataq pay niwarqan: Ama chayta ruwaychu; ñuqaqa qanwan kuska sirviqniyki kani, profeta wawqeykikunapawan, kay librupi nisqakunata waqaychaqkunapawan. Diosllata yupaychay. Apocalipsis 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gabrielpas Juancháwan kamasqa kaqkuna kanku, paykunaqa Kamaqllatam yupaychananku. Achka profetakuna hinaspa chiqap runakuna, angelkunapas, munarqanku “rikuyta” hinaspa “uyariyta” Chawpi Tuta Qapariyniyuq willakuyta, kay pachapa tukukuyninpi yapamanta willakusqan p’unchawpi.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Cristo nirqan: “Kusisqañam qankunapa ñawinkikuna, rikunkurayku; hinallataq rinrinkikunapas, uyarisqankurayku. Cheqaqtapuni niykichik: achka profetakuna, hinaspa chiqap runakuna munarqanku qankuna rikushasqaykichik imakunata rikuspayku, ichaqa mana rikurqankuchu; hinaspa qankuna uyarisqaykichik imakunata uyariyta munarqanku, ichaqa mana uyariqkuchu” [Matthew 13:16, 17]. Kusisqañam chay ñawikuna, 1843 watapi hinaspa 1844 watapipas rikusqa imakunata rikurqanku.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Willakuqa qusqasqa karqan. Chaymantaqa manam ima qhipaypas kananachu chay willakuyta kutichiypi, pacha señalninkuna hunt’akuchkaptin; tukukuq llamk’ayqa ruwasqa kananmi. Hatun llamk’ayqa pisilla pachapi ruwasqa kanqa. Diospa kamachisqanman hina huk willakuyqa utqaymanmi qusqasqa kanqa, chayqa sinchi qapariymanmi wiñanqa. Chaymantam Danielqa sayanqa suertinpi, testimoniunta qonampaq.” Manuscript Releases, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Imatataq runakuna (Juan) hinallataq paykunapa kuska sirviqkuna (angelkuna) rikuyta munarqankuqa karqan Chawpi Tuta Qapariypa qhipa hunt’asqanmi Advientismopa tukukuyninpi, maypachachus kay pacha Diospa k’anchayninwan achikchachisqa kanman karqan. Chay qhipa atiyniyoq rikuchikuyninqa qhipa tamyapiqa apamunmi Jesucristopa Revelacionnin kicharisqa kayninmanta.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Chay qespikuy-mantaq profetakuna tapukuspa, allinta mask’aspa yachayta munarqanku, qankunaman hamunanpaq kaq graciata willakusqankumanta: mask’aspa ima pacha kasqanta, otaq ima hina pacha kasqanta, paykunapi kaq Cristo Paq Espíritu-nin rikuchisqanta, ñawpaqmantaraq willakuspan Cristo-pa ñak’ariyninkunata, hinaspa qhepanta hamuq gloria-ta. Paykunamanmi rikuchisqa karqa mana kikinkupaqchu, aswanqa ñuqanchikpaqmi chay imakunata sirvirqanku; chaykunataq kunan qankunaman willasunkichik hanaq pachamanta kachamusqa Espíritu Santo-wan evangelio-ta predicaqkuna rayku; chay imakunamanpas angelkunapas qhawariyta munanku. Chayrayku yuyayniykichikpa chankanankunata watakuychik, allin sonqoyoq kaychik, hinaspa tukukama suyakuychik Jesucristo rikurichisqa kasqanpi qankunaman apamusqa kananpaq kaq gracia-pi. 1 Pedro 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Profetakuna, chanin runakuna, angelkunapas munarqanku kawsayta chay pacha, maypichus “gracia” nisqa, icha Diospa kallpan, t’akakuchkan Tukuy Paka Tuta Qapariyninpa qhipa hunt’akuyninpi. Chay “gracia,” mayqinchus Diospa kamachiq kallpan kasqan, runakunaman apamun Jesús Cristopa Revelación nisqa kicharisqa kaptin. Satanás yachanmi Diospa kamachiq kallpanta llaqtanman apanan ñanqa hunt’akun Revelación libropi kicharisqa willakuyninwan kasqanta, chayraykutaq aswan hatun kallpawanqa pantachiyta, ñit’iyta, pakaytaq munarqa Revelación libropi kaq k’anchayta. Chay k’anchayqa mana huchapa runanta reqsichiyllachu, imaraykuchus chay chiqaq yachachiyqa lliw protestante reformador kunaq raymi watakunamantaña sumaqta qillqasqa, takyachisqañam karqa.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Señorpa p’unchayninpi Espíritu ukupi karqani, hinaspa qhep’aymanta uyarirqani hatun qapariyta, trompetapa hinata, nispa: Ñuqam Alpha nitaq Omega kani, ñawpaqtaq qhepaqtaq: hinaspa, Ima rikusqaykita, huk libropi qillqay, hinaspa Asia llaqtapi kaq qanchis iglesiakunaman apachiy; Efesoman, Esmirnaman, Pergamoman, Tiatiraman, Sardisman, Filadelfiaman, Laodiceamanpas. Hinaspa kutirirqani rimasqawan rimachkaq simita rikunaypaq. Kutirispaqa qori qanchis candelerokunata rikurqani; hinaspa qanchis candelerokunapa chawpinpi runapa Churinman rikch’akuqta, chaki kama p’achasqa, hinaspa ñuñunkuna patapi qori chumpiwan watasqata. Umanpas, chukchanpas millway hina yuraq karqan, rit’i hina yuraq; ñawinkunataq nina ruphay hina karqan; chakinkunataq sumaq antimonio hina, hornopi rawrasqa hina; simintaq achka yakukunapa qaparaynin hina. Paqpa alliq makinpitaq qanchis qoyllurkunata hap’irqan; siminmantataq lluqsimurqan huk afilado ishkay filoyuq espada; uyantaq inti kallpanwan k’anchashan hina karqan. Payta rikuspataq, chakinman wañusqa hina urmaykurqani. Hinaspa pay alliq makinwan hawariwarqan, nispa: Ama manchakuychu; ñuqam ñawpaqtaq qhepaqtaq kani: ñuqam kawsachkaq kani, wañusqataq karqani; qayna, wiñaypaq wiñaykama kawsachkani, Amén; hinaspa uku pachapa wañuypa llavekunata hap’ini. Qillqay ima rikusqaykita, ima kunan kaqta, hinaspa ima qhepamanta kanqa chaykunatapas. Apocalipsis 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Adventismoqa “historicista” nisqaqa ruwanakuy-métodota sayachispaqa, reqsirqanku Apocalipsis iskayniyoq chaymanta kimsañiqin iglesiakunapas tukuyninpi qhepa iglesia-man kutimunanta. Llakiywanmi, chunka isqon pachak wata tukukuyninmanña, Satanásqa Adventismoq ñawinkunata wisq’achkasharqanña chay sagrado metodologiamanta, chaypa amachakuyninmanta, hinallataq ruwasqa kaq practicamanta, paykunaq responsabilidadninkupa ancha esencialnin kasqanrayku, “profecíapa hatun cheqaqkuna waqaychaqnin” hina. Metodologíaqa Adventismopi qichusqa kachkaptinpas, chay sagrado metodologiaman hina aplicaqkunaqa kachkarqankum. Patmos llaqtaq qhawaqninmanta Willakuy sutiyoq librota testigohina apaykachkanchik, chaymanta rikuchinapaq, Laodiceaq historiaman tukuy iglesiakunata aplicayqa profecíapa allin aplicacionnin kasqanta. Kay qhepaman kaqkunaqa chay libromanta horqosqa p’itiykuna kanku, ñoqaqa ima yuyayta nisqayta sut’ichanapaq.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Yuyarinapaqmi kanan, Éfeso, Esmirna, hinaspa Pérgamo iglesiakunapa experiencian hina, Cristoq iskay kaq hamuyninmanta ñawpaq qhipa iglesiapi kutimunan kasqanrayku, chayhinallataq Tiatiraq historiampas qhipa miraypi huk kaqninwan tupaq kaqta kanqa. Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskellqa allintaq sut’inchan, ñawpaq tawa iglesiakunapa experiencianqa yapamanta rikurinqa, utaq pay nisqan hina, “qhipa miraypiqa kikinpa tupayninta kanqa.”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“Payqa pruebata ruraran, ichaqa llapankuna ñawpaqman rikuchirqanku 1843 wataman hina, maypachachus kay pachaq runakunaqa Qespichiqninta allinta chaskinankupaq. Runakunapa kayninmi Cristo paqarisqan ñawpaq hamuyninpi imayna kasqan, kunanqa wakmanta kutimurarqan.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskellqa rimarishan William Millerqa 1843 watapi Cristopa Iskay Kutimunanta reqsisqanmanta, hinaspa nisqanman hina, Cristopa ñawpaq hamuyninpa kaqkunaqa Miller runakunapa pacha tiempollapim yapamanta kutimurasqa. Haskellqa cheqaqta rimarqan, hinaspa Hermana Whiteqa takyachinmi Miller kikinqa Juan Bautista hina rikuchisqa kasqanta.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
Imaynatachus Juan Bautistaqa Jesúspa ñawpaq hamuyninta willakuspam, paypa hamunanpaq ñanta wakichirqan; chayhinallataqmi William Millerqa, paywan kuska huñukunakuna ima, Diospa Churinpa iskay kaq hamuyninta willakurqanku. Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskelqa sut’inchashanmi, Pergamoq historiankama pacha, (kinsa kaq iglesia, cristianismoq idolatríawan kompromisonta rikuchiq), Sardispa historianninta, pichqa kaq iglesiaq historianta, yapamanta kutichisqa kasqanta.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“Pérgamopi historiapin huk pacha karqan, cristianismoqa yuyarqan paganismo wañusqaña kasqanta; ichaqa cheqaqpiqa, riqsisqaman hina atipasqa kasqan religiónmi atiparqun. Bautizasqa paganismoqa, iglesiaman yaykurqan. Sardispa p’unchayninkunapi kay historiata yapamanta rurakurqan.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sardisqa karqan iglesiam karqanmi Reforma nisqapa, hinaspataq papapa sataniku llullakuyninkunapa contranpi rikcharispa protestarqan; ichaqa llank’ananku manaraq tukusqa kaptinmi, ña Roma llaqtaman kutiriyta qallarikurqanku. Paykuna yuyarqanku, Pergamo iglesiapa hina, papalismu wañusqaña kasqanta; ichaqa cheqaqpiqa kawsashallarqanraqmi. Haskellpas reqsichinmi, puchuq iglesiapa hawanman k’anchamushan “llapa ñawpaq pacha-kunamanta huñusqa k’anchaykuna.”
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Kay qhepa iglesiapi—puchuq ayllullapi—llipin ñawpaq pacha-kunamanta huñusqa k’anchaykunaq rayonkunaq llipinmi k’anchan.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Mana manam niychu Haskellqa qanchis iglesiakuna rikuchisqan wiñaypaq ñawpaqman puriq historiaqa ñawpaq Israel llaqtapa historiyapipas hunt’asqa kasqanta reqsisqanmantachu nispa, ichaqa payqa chay chiqaqta cheqaqtapuni sayachin, qelqasqanpi “llapa ñawpaq pacha-kunamanta huñusqa k’anchay rayokuna” “llipin” “qhepa iglesia” patapi nispa. Ñawpaq Israelpas “ñawpaq pacha-kunamanta” “rayokuna” ukhupi kashan. Hinaspapas, ñawpaq Israelpa historiyanpi qanchis iglesiakunapa unanchaq kayninta reqsinapaq munasqa kamachiykunata payqa sayachichkan, ichaqa chay unanchasqakuna rikuchisqan tupachiykunata hayk’aqkamata pay reqsisqanmantaqa mana yachanchu kani. Hinallataq cheqaqtapuni yachani payqa mana reqsisqanta qanchis iglesiakuna rikuchisqan historiakunapa aswan ancha chaniyoq huk asuyta, chay asuytan ñoqayku pushachkayku.
We will address this truth in our next article.
Kay chiqaq qillqapi qelqel qillqataqtaqa.