The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
Qhipa ch’aqwayta, Adventista historiapi Roma nisqa unanchamanta wakin ñawpaq historiakunawan tantachiyta munani, Joel qillqapi tarikusqanta. Chay ch’aqwayqa karqa 2001 watapi setiembre killapa 11 p’unchawmanta qhipaman, hinaspa chay pacha imayna kasqanta mana yuyarispaqa, wakin llamp’u, sut’i mana qhawasqa tupuykunata allinmi chinkachisunman. Chay imayna kasqankunata allin contexto ukhupi churayqa munan Millerita historiata qhawariyta. 1840 watapi agosto killapa 11 p’unchawninpi, Apocalipsis qillqap 9 kaq capitulonpi, 15 kaq versículonpi pacha willakuy hunt’akusqa.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
Hina tawa kay chusku angelkuna cacharirqa karqan, huk horaqpaq, huk p’unchawpaq, huk killapaq, huk watapaq wakichisqa, runakunamanta kimsa kaq rakiyta wañuchinankupaq. Apocalipsis 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
Chaymiqa “hora, huk p’unchaw, huk killa, huk wata” nisqanta reqsichin, chayqa kimsa pachak isqun chunka hukniyuq watakunaman chunca pichqa p’unchawkunamanpas tupachisqa kasqanta. Tawa angelkunaqa Islam hatun kallpaman oqarispa Romapa contranpi maqanakuyta apamusqan tiempota sut’incharqanku, 27 de julio de 1449 p’unchawmanta qallarispa. Qallariy puntoqa huknin pachak pichqa chunka watayuq hukniraq pacha willakuypa tukukuyninwan llamk’aspa churasqa karqa. Ñawpaq pachak pichqa chunka watayuq pacha willakuyqa ñawpaq ay, chaymi Apocalipsis qanchis t’aqapi pichqa trompetapas kasqan, chaypa historiampi churakusqa karqa. Pachak pichqa chunka watayuq willakuy 27 de julio de 1449 p’unchawpi tukukuptin, kunan qhawasqanchik pacha willakuyqa qallarin, hinaspa kimsa pachak isqun chunka hukniyuq wata chunca pichqa p’unchaw qhipamanña willakuyqa 11 de agosto de 1840 p’unchawpi tukukun.
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
William Millerqa Apocalipsis isqun qanchis p’unchawniyuq qillqapi nisqakunata Islammanmi rikhurqan, hinaspataq 1840 watapi agosto killa 11 p’unchaw manaraq chayamuchkaptin, huk Millerita sutiyuq Josiah Litchqa profeciamanta huk willakuyta churarqan, chaypi reqsichispa 1840 watapi Otomano Supremacía tukukunanta. Agosto killa 11 p’unchawmanta chunka p’unchaw ñawpaqta, Litchqa willakuyninta aswan allinta tupachispa musuqmanta allicharqan, mana sapallanta ima watapi profecía hunt’akunanta reqsichinapaqchu, aswanpas kikinta wata, p’unchaw, killatapas. Hermana Whiteqa rimarin Litchpa chay willakuynin ima laya kallpachakusqanmanta Milleritakunapa religioso mundonpi, chay ruway hunt’akusqan pacha.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“1840 watapi huk hunt’asqa profecía hunt’akuyninmi achka runakunapa sumaqta interesninta hatarichirqan. Iskay wata ñawpaqta, Josiah Litch, iskay kaq hamuyta willakuspa predicak ministeriokunamanta huk umalliq, Apocalipsis 9 nisqamanta huk qhawariyta rikhurichirqan, Imperio Otomano urmananta ñawpaq rimarispa. Paypa yupaychayninkunaman hina, kay atiyqa urmachisqa kanan karqa... 11 de agosto de 1840 p’unchawpi, maypachachus Constantinopla llaqtapi poder otomano p’akikunan suyachikunman. Hinallataq, noqaqa creenim kay hinapuni kasqanta tarikunanta.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Chay p’unchaypuni nisqaman hina, Turquía llaqtam, kachaqninkunawan, Europa llaqtakunapa hukllachasqa atiyninkupa amachayninta chaskirqan, chayhinataq cristiano nacionkunapa kamachisqanman churakusqa karqan. Chay pasasqa imapas willasqa rimayninta cheqaqtapuni hunt’arqan. Chayta yachaspaqa, achka runakuna yuyarirqanku Millerpa hinallataq paywan kuska kaqkunapa chaskisqa profecía hamut’anapa kamachikuyninkuna cheqaq kasqanmanta; musphay hina kallpachaytaq qosqa karqan Advento kuyuriyman. Yachaysapa runakuna, hatun kayniyuq runakunapas, Millerwan hukllawakurqanku, yachachispa hinallataq paypa qhawariyninkunata qillqaspa rimanakuspa, hinaspataq 1840 watamanta 1844 watakama llamk’ayqa utqayllata mast’arikurqan.” The Great Controversy, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to reject the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
Kay watakunapi kay ruwayta qillqaykusqanmantaqa sapa watakunapi achka imaymana ñankunawanmi Laodicea nisqa Qanchis p’unchaw Adventistakuna kutikutikuspa atacasqaku. Qanchis kuti nisqawan, hinaspa “sapa p’unchaw” nisqawan hina, kay cheqaq kayta atacayqa iskay sagradu tablapi rikuchisqa cimientokunata rechazaymi, hinallataq Profecía Espíritu-pa autoridadnintapas. Satanás kay historiapi confiayta chinkachinampaq llamk’asqanmanta rasonqa achka imaymanam.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
Litchpa willakusqanqa “Millerpa chaskisqan profecía hamut’anapa kamachikuyninkunata” llamk’achirqan. Millerqa profecía pacha nisqap imayna kasqanmanta yuyay chaskirqan, chaymanta pipas Millerpa willakuynin profecía pachapi sayasqa kasqanta iskayrayaptinqa, 1843 watapiwan 1850 watapi ñawpaq pionerokunaq siq’ikartankunata qhawarispa chiqaq kasqanta takyachiyta atinqa. 1840 watapi agosto killapa 11 p’unchawninman ñawpaqta, Millerpa Cristo kutimunanmanta willakusqanta hark’aqkunaqa nirqanku, Cristo hayk’aq kutimunan yachanapaqqa profecía pacha mana llamk’achiy atikunmanchu nispa. Achk’a kutiqa Bibliapi “mana p’unchawta ni horata yachankichu” nisqanta apaykacharqanku, paypa willakuyninta llamkaynintawan sayachinankupaq.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Ichaqa p’unchawanmanta, ichaqa p’unchay horanmantaqa mana pipas yachanichu, hanaq pacha angelkunapas mana, ñoqa Taytaylla. Ichaqa imaynachus Noepa p’unchayninkuna karqan, chayhinataqmi Runa Churip hamuyninpas kanqa. Unuyakuymanta ñawpaq p’unchaykunapiqa mikhurqanku, upyarqanku, casarakurqanku, warmita qosqanku, Noepa arkamman yaykunan p’unchaykama; mana yacharqankuchu unuyakuy hamuspa llapanta apaqtin, chayhinataqmi Runa Churip hamuyninpas kanqa. Chaypacha iskaymi chakrapi kanqaku; huknin apasqa kanqa, huknintaq saqisqa kanqa. Mateo 24:36–40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
Kay pasaj chaypiña kaptinpas, Millerita runakunaqa askha Bibliaq pruebankunata tarirqanku willakusqankuta sayachinankupaq; chayraykutaq ñawpaqman purirqanku, huk principio patapi llamk’aspa, chay principiotataq qhepaman Sister White sut’icharqan.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
“‘Manam yachan p’unchayta, nitaq horastaqa yachanchu’ nisqaqa advento iñiypa qhatiqkunaq aswan achka apamusqan yuyaymi karqa. Qelqasqaqa kayhinam nispa: ‘Chay p’unchaymanta, chay horamantaqa manam pipas yachanchu, hanaq pacha angelkunapas mana, aswanqa Yayáylla.’ Mateo 24:36. Kay textopaq sut’i, hinallataq tinkusqa willakuyqa Señor suyakuqkunawan qosqasqa karqa, chaymantaq contrankuna imayna pantasqa llamk’achisqankuta sut’ita rikuchirqanku. Chay simikunaqa Cristoqa Olivos orqopi discipulonkuna wan yuyarinakusqanpi rimarqan, templomanta qhipa kutita lluqsisqan qhipaman. Discipulokunaqa tapurqanku: ‘Imataq hamuyniykipaq, kay pachaq tukukuyninpaqpas señalan kanqa?’ nispa. Jesusqa señalkunata qorqan, hinaspataq nirqan: ‘Tukuy kaykunata rikuspaykichis, yachaychisña qayllapi kashasqanta, punkukunapiña hina.’ Versículos 3, 33. Qespichiqpa huk rimayninqa ama huknin rimayninta chinkachinampaq hap’isqa kananchu. Hamuyninpa p’unchayninta nitaq horanta pipas mana yachaspaqa, yachachisqas kanchik, kamachisqas kanchik ima hayk’aq qayllapi kasqanta yachananchikpaq. Astawantaq yachachisqas kanchik: paypa willakuyninta mana kasukuspa, adventon qayllapi kasqanta yachanata mana munaspa utaq saqespaqa, noqanchikpaq wañuy apaq hina kanqa, imaynatachus Noé p’unchaykunapi kawsarqanku mana yachasqankurayku unu lloqsimuy hamusqanta. Chay kapitullupi kikin kashanmi huk rikch’akuypas, allin kamachikuq sirvienteta mana allin sirvientemanta t’aqwispa, sonqonpi ‘Señorniyqa hamuyninta qhipayachin’ nispa niqpa taripayninta qospan; chaywanmi Cristoqa imayna qhawananpaq, imayna kutichinanpaqpas qawachin, paypa hamuyninta suyaspa qhawaq, yachachiq runakunata, hinallataq chayta ñeq’eqkunata. ‘Chayrayku qhawakuychis,’ nin. ‘Kusisqa kachun chay sirvienteqa, patronnin hamuspan chayhinata ruwaqta tarisqan.’ Versículos 42, 46. ‘Chayrayku mana qhawakuspaykiqa, suwa hina hamusaq qampaq, manataq yachankichu ima horapi qamman hamusqayta.’ Apocalipsis 3:3.” El Gran Conflicto, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule's confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
Litchpa willakuy simisqan hunt’akusqan qhipanpi, “yachayniyuqkuna hinaspa hatun kamachiyniyuq runakuna Millerwan huñunakuspa, willakusqankupipas hinaspa paypa yuyayninkunata qillqaspa mast’arichisqankupipas; chaymanta 1840 watamanta 1844 watakama llamk’ayqa utqayllam mast’arikurqan.” Millerpa willakuyninqa kallpachakusqa karqan, profecíakunata sut’inchaypaq kamachikuyninkuna allin kamachikuykuna kasqanku sut’ichisqa kaptin. Pacha profecía hunt’akusqanman kutichispa, mana Millerpa kamachikuyninkullachu sut’ichisqa karqan hinaspa askha runakuna chaypacha Miller llaqtapi puriqkunaman yapakusqanku, aswanpas profético nisqa ancha ima allin riqsisqa karqan, imaraykuchus chayqa Millerpa kamachikuyninkumanta ñawpaq kaq kamachikuyraqmi sut’ichisqa karqan. Hinallataq, chay sut’ichiyqa hunt’akusqa karqan kimsa “ay” nisqakunamanta iskayñiqin profecíata churarispa; chaykunaqa pichqañiqin, soqtañiqin hinaspa qanchisñiqin corneta kasqankurayku.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
Millerpa willakuynin kallpachasqa kayqa Milleritakuna musuqchasqa kuyuriyninpa huknin ancha allin riqsisqa señalkunanmanta hukninmi karqa. Chayqa Jesuspa bautizakusqanwanmi unanchasqa karqa. Chaymi ñawpaq rimanakuy llaqtapa runakunataq qhipa pruebaynin ruwayqa qallarisqanta señalarqa (protestantekunata). Satanaspa maqanakunapa chawpinmanmi tukuy Millerita kuyuriypaq, hinallataq willakuyninpaq, tukurqa.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Ima tapukuyta Supay yuyaypi hatarichiyta atin, Diospa llaqtanpa ñawpaq purisqan hatun willakuykunamanta iskayrayayta rurananpaq, chayqa paypa satanás kamachiqninman kusichinmi, hinaspataq Diospaq huchallikuyñam. Kay pachaman Señorpa utqaylla hamunanmanta atiywan hinaspa ancha hatun k’anchaywan willakuyqa cheqaqmi, hinaspataq 1840 watapi achka simikuna oqarisqa karqan chayta willakunanpaq.” Manuscript Releases, volumen 9, 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
2001 watapi 11 ñiqin setyembripi kinsa kaq ay ayllusqa hamurqan willakuy qillqapi ñawpa rimayman. Chay ruwaymi takyachirqan hatun kamachiyta, mayqintachus hamuq kayllapi yachachikuyta qhawarinapaq hap’irqan kinsa kaq angelpa kuyuy, mayqinchus 1989 watapi qallariq. Ñawpaq cheqaq kay, mayqintachus chay allinchay kuyuy paqarichiq willakuqman kicharisqa karqan, 1989 watapi kicharisqa karqan, manataq Daniel chunka hukniyuqpa qhepa soqtan versiculonkuna karqanchu. Chayqa karqan cheqaq yachaymi llapa allinchay kuyuykuna hukninwan huknin purinkuña parallelamente, hinaspa huk siqi patapi huk siqita churaykuspa huñunayku kanan, chaywan reqsichinapaq pachak tawa chunka tawa waranqa runakunapa kuyuy-ninta, mayqinchus kinsa kaq angelpa kuyuy. Ñuqaqa ñawpaq llapaqpaq rimasqayta qorqani camp meeting nisqapi 1994 watapi, ichaqa quizá 1995 watapi. Chay rimasqayqa manam Daniel chunka hukniyuqpa qhepa soqtan versiculonkunamanta karqanchu, aswanpas allinchay siqikuna hukninwan huknin parallelamente purisqanmanta karqan.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
Kimsa kaq llakikuy Islammanta willakuy hunt’akusqanpi, 11 septiembre 2001 p’unchaypi, 11 agosto 1840 wataman parallelkuran. 1840 watapi, ñawpaq kaq hinaspa iskay kaq llakikuykunamanta huk willakuy Milleritakunaq willakuyninta takyachirqan; chay hinallataq 11 septiembre 2001 p’unchaypi, kimsa kaq llakikuy manta huk willakuy Future for America nisqapa willakuyninta takyachirqan. Chay chiqaqta reqsiyqa achka runakunata kuyuyman apamurqan, maypichus ñawpaqtaqa aswanqa huk sapa runalla karqan. Chaymantaqa kuyuypa willakuyninpas, willakuqpas atacasqa rikurirqan, imaynan 1840 watapa historiampis qhepa chunka watakuna ukhupi Satanaspa atacayninpa chawpinman tukurqan chay hinata.
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
Americapaq Ñawpaqman nisqa kuyuyman huñukunakusqakunaqa, chay historiapa kachaqnin huñusqa profecía hamut’anapa kamachikuykunata chaskirqaku. Chay kamachikuykunamanta huknin, ichaqa quizá llapa chaykunamanta aswan ancha allin kaq, karqan hinaspa kanmi profecíapa kimsa kuti hunt’akuyninman churakusqa. Chay kachaqa hamuspan yacharqanmi wakin profecíapa cheqaq kayninkuna kimsan sut’i hunt’akuyninkunapi rikuchisqa kasqanta. Milleritakunaq historianta pachak tawa chunka tawa waranqa runakunaq historiapin kutimunman nispa creenakusqanrayku, rikurqanmi 11 de agosto de 1840 watapi 11 de septiembre de 2001 watata tipificasqanta, hinaspa wakin qhapaq reformapa siq’ikunapas chay kikin waymarkta hap’isqankuta.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
Kimsaqa ángelpa rigenpi llapa sagrado reforma raykukunapa yapam kutimuy evidenciantaqa Judá ayllumanta Leónmi kicharirqa. Rikurqanmi, imaynan Millerita historiapas chunka sipaskunapa parábolanta sapa letrakama hunt’arqa, chay hinallataq Future for America-pa historiapas hunt’arqa.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Sapa kuti rikuchiylla chunka sipaskunapa rikch’ayninman qhawachisqa kani, pichqaqa yuyaysapa karqanku, pichqataq mana yuyaysapachu. Kay rikch’ayninqa nisqa siminkama hunt’asqa karqan hinaspa hunt’akusaqmi, imaraykuchus kay pachapaq huk sapaq llamk’anayuqmi, hinaspa kinsa kaq angelpa willakuynin hina, hunt’asqa karqan hinaspa pacha tukukuyninkama kunan pacha cheqaq chiqap willakuy kaspa kachkanqa.” Review and Herald, August 19, 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
Apocalipsis chunkaq qanchis truynunkuna reqsisqa karqan, chaywan riqsichinapaqmi 1840 watapi agosto 11 p’unchawmanta 1844 watapi octubre 22 p’unchawkama Milleritakunaq kawsasqankuta, hinallataq 2001 watapi septiembre 11 p’unchawmanta hamuqlla domingo kamachikuykama historiatapas.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Kanchis illapakuna nisqapi rikuchisqan Juanman qosqa sapaq k’anchayqa, huk siq’iy karqan imayna ruwaykuna pasananpaq ñawpaq kaq hukñiqin angelpa, iskayñiqin angelpa willakuyninkuna urapi....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Kay qanchis illapakunapa rimayninkuta rimarusqan qhipaman, kamachiyqa Juanman hamun Danielman hina huch’uy liqrumanta: ‘Qanchis illapakunapa rimarusqankuta sellay.’ Kaykunaqa hamuq p’unchaykunapi pasaq ruwaykunam, chaykunaqa kikinkupaq nisqa ordenninpi rikuchisqa kanqaku.” The Seventh-day Adventist Bible Commentary, volumen 7, 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
Reqsisqa karqa, Hermana White sut’ita nisqanmanta, kimsañiqin angelpa kuyukuyninqa hukllañam purin ñawpaq ñiqin hinaspa iskay ñiqin angelkunapa kuyukuyninwan.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
Diosqa Apocalipsis 14-pa willakuyninkunata profecíapa siq’inpi churarqan, chay willakuyninkunapa ruwasqanqa mana tukunanpaqchu kay hallp’a historianta tukukuyninkama. Ñawpaq kaq angelpa willakuyninpas, iskay kaq angelpa willakuyninpas, kay pachaqqa cheqaqmi kachkan, hinaspataq kay qhepan hamuqwan kuska purinanpaqmi kanku. Kinsa kaq angelqa qapariyninwan hatunmanta amonestacionninta willakun. “Kaykunamanta qhipaman,” nisqa Juan, “rikurqani huk angel hanaqpachamanta uraykamusqanta, ancha atiyniyuqta, hinaspa kay hallp’ata k’anchachirqan gloriawan.” Kay k’anchariypiqa, kimsa willakuykunapa llapa k’anchayninmi huñusqa kachkan. The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Ñawpaq kaq huknin angelpa, iskay kaq angelpa ima kuyukuyninqa kinsa kaq angelpa kuyukuyninwan kuska purin. Ñawpaq kaq angelpa, iskay kaq angelpa ima kuyukuyninta kallpachasqa profecíaqa kallpachasqa karqan ñawpaq kaq, iskay kaq ay kaqpa pacha-profecíankunapa hunt’akuyninwan; hinallataq kinsa kaq angelpa kuyukuyninpa kallpachakuyninqa kallpachasqa karqan kinsa kaq ay kaqpa profecíankaq hunt’akuyninwan.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
Hinallataqmi, 11 agosto 1840 p’unchawpi, Future for America nisqapa willakuynin chiqapchasqa kaptin, “achka runakuna yachasqanku allin kasqanta profecía nisqakunata hamut’anapa kamachikuyninkunamanta Future for America hap’isqanta,” hinaspataq “musphay atiyniyuq kallpachay qosqa karqan advent movimiento-man.” “Yachayniyuq, hinallataq allin sayayniyuq runakuna huñunakusqanku” Future for Americawan, “willakuypipas, qillqaspa rikhurichiyllapipas,” Future for America nisqapa profético willakuyninta. Future for America nisqapa huk sapaq kamachikuyninmi, sut’itaq chiqapchasqa 11 septiembre 2001 watata profecíapa hunt’akuynin kasqanta, chayqa karqan “profecíapa kimsa kuti churakuynin.”
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
Iskayllamanta sutinchasqa yuyayta chaskispa, ñawpaq kaq hukniki, iskayniki llaquykunaqmanta Islam-pa hatun sapinpi sayasqa qhawayninman hina, iskaynin santu chartakunapi rikuchisqa kasqanman hina, chaymanta willasqa qillqasqa testimoniowan kuska, reqsiyku hukninkama sut’i profetiku kaqninchiskunata ñawpaq llaquypaq, hinallataq iskay kaq llaquypaq. Bibliam kutin kutinta, imaymana hinakunapi, yachachin cheqaq kaqqa iskay testigokunaq testimoniunpi takyachisqa kasqanta. Ñawpaq llaquyq profetiku kaqninchiskuna, iskay kaq llaquyq profetiku kaqninchiskunawan huñusqa, kimsay kaq llaquyq profetiku kaqninchiskunata takyachin. Islam-pa kinsa kutin churakuyninqa ancha sut’i hinam 2001 wata, septiembre killapa 11 p’unchawninpi kimsay kaq llaquy hamusqanta reqsichin, chayrayku mana atikunchu mana rikuyta, ichaqa aswan achka runakunaqa munanku evidenciapa ñawpaqninpi ñawinkuta wichq’ayta.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
Profecíapa kimsa kuti rurayninmi allinta sayachin kimsa kaq ay aylluyqa chayamunanta 11 septiembre 2001 watapi. Chaymantataq rikurqan kay kamachikuyqa chiqapta tinkisqa kasqanta iskay kaq angelpa willakuyninwan, maypichus Milleritakunapa pacha hinallataq pachak tawa chunka tawa waranqa runakunapa pachanpipas Espíritu Santopas hich’akusqan pacha kanan. Iskay historiapas chunka sipaskunapa rikch’ayninpa hunt’akusqanmi kanku, chay rikch’ayninpitataq Chawpi Tutan Qapariynin willakuyllapim yachachisqa rikurin yuyaysapakunawan mana yuyaysapakunawan ima hina sapaqchasqa kasqanku, chaypitaqmi iskay kaq angelpa willakuynin kallpachasqa karqan.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Iskay angelpa willakuyninpa tukuyninman qayllapi, hanaqpachamanta hatun k’anchayta rikurqani Diospa llaqtanman k’anchamushaqta. Chay k’anchaypa lliphipayninkuna intihina ancha k’anchakuyta rikuchirqanku. Hinaptin angelkunapa rimayninkunata uyarirqani qaparispa: ‘Qhawariychik, Qosan hamushan; lloqsimuychik paywan tinkuq!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Kaymi karqa chawpi tuta qapariy, mayqinchus kallpachanan karqa iskay kaq angelpa willakuyninta. Angelkuna hanaq pacha manta kachamusqa karqanku llakikuywan urmachisqa santo-kunata rikch’achinankupaq, hinaspa ñawpaqninpi kaq hatun llamk’aypaq wakichinankupaq. Aswan yachayniyuq runakunaqa mana ñawpaqta chaskiqkuna karqankuchu kay willakuyninta. Angelkunaqa kachamusqa karqanku llamp’u, sapa sonqowan Diosman qosqakuna-man, hinaspa kallpachasqanku qaparinankupaq: ‘Qhawariychik, kasarakuy qhari hamushan; lluqsimuychik paywan tinkuq!’” Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
Ñawpaq kaq huknin angelpa, iskayñiqin angelpa historiankunapi, Espíritu Santopa hich’aykusqanqa Chaupi Tuta Qapariyninwanmi hunt’akun, iskayñiqin angelpa willakuyninman huñukuninwan. Kayqa yapamantanmi kutichisqa kachkan kinsañiqin angelpa historiapin.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
“Angelkunaqa kacharisqa karqanku hanaq pachamanta kallpasapa angelta yanapanankupaq, chaymanta uyarirqani rimaykunata maypipas kasqankuta hina, Lloqsimuychis paymanta, ñuqaqa llaqtay, ama huchankunapi rakinakunaykichispaq, nitaq mana ñak’ariyninkunamanta chaskinaykichispaq; huchankunaqa hanaq pachakama chayasqaña, Diospas mana allin rurayninkunata yuyarirqanña. Kay willakuyqa rikurirqan kimsa kaq willakuyman yapasqa hina, hinaspa paywan huñusqa, imaynachus chawpi tuta qapariy iskay kaq angelmanta willakuyman huñukurqan 1844 watapi. Diospa k’anchayninqa samaysapa, suyaykusqa santo runakunapi tiyaykurqan, hinaspa manchakusqankumanta mana kaspa qhipa ancha ch’uyanchasqa waqyayta willakurqanku, Babiloniapa urmayninta qaparispanku, hinaspa Diospa llaqtanta waqyaspa paymanta lloqsimunankupaq; chhaynapi manchay atiq tukukuyninmanta qispinankupaq.” Spiritual Gifts, volume 1, 195.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
Profecíapa kimsakutin churakuyninman hina qhawarispa, iskay kaq angelpa willakuyninqa profecíapa kimsakutin churakuyninta rikuchin, imaraykuchus mayqin historiapipas chay willakuyninqa Babilonia iskay kuti urmasqañam.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Hukninpas huk angel qatimuspa nirqan: ¡Babilonia urmamun, urmamunmi, chay hatun llaqta! llapan nacionkunata upyachisqanrayku qhelli huchallikuyninpa phiñakuynin vinowan. Apocalipsis 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
Apocalipsis chunka qillqapi atiyniyuq angelninqa uraykamurqa ñawpaq kaq hinallataq iskay kaq “ay” nisqap willakusqan hunt’asqawan, agosto 11, 1840 p’unchawpi; chayta ruwaspanmi rikuchirqan Apocalipsis chunka pusaqniyuq qillqapi atiyniyuq angelninpa uraykamuyninta septiembre 11, 2001 p’unchawpi. Chay angel, kay pachata kikinpa hatun k’anchayninwan qhanchachiq, chaymantataq huk willakuyta willarqan.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Hinan chaymanta sinchita qaparispa hatun kallpawan nirqan: Hatun Babiloniaqa urmarunñam, urmarunñam, supaykunapa tiyananman tukusqa, tukuy millay espíritu kunapa waqaychana wasinman, tukuy mana ch’uya cheqni sapa p’iskukunapa wichq’asqa k’itimanpas. Apocalipsis 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic Word was the triple application of the three woes.
Chunka tawa pusaqniyuq angelpa willakuynin, chunka pusaqniyuqpa atiyniyuq angelpa willakuyninwan kuska, reqsichin Babilonia iskay kuti urmaykusqanta, chay willakuytaq qhepa punchawkunaq Babilonianta reqsichin. Qhepa punchawkunaq Babilonianta reqsichin, imaraykuchus ñawpaqta iskay kutin Babilonia urmarqan Nimrodpa pachasninpi, hinallataq Nabucodonosormanta Belsasar kama pachasninpi; chaykunam sayarichin Apocalipsis chunka qanchisniyuqpi kachaq warmi urmayninpa profetiku unanchasqankunata, paypa urqunpi qelqasqa kasqan: “Hatun Babilonia.” Chay qhepa punchawkunaq Babilonia urmayninta reqsinapaqqa, Babiloniaq iskay ñawpaq urmayninkunam iskay testigokuna hina munakunku, imaraykuchus qhepa punchawkunaq willakuyninqa kaymi: “Babilonia urmasqa, urmasqa.” Atiyniyuq angel uraykamusqan pacha, Nueva York llaqtapa hatun wasikuna Diospa llank’anwan urmachisqa kaptin, Paypa willakusqanwanmi reqsichin profeciapa kimsa kuti hunt’asqa kananmanta kamachiyta. Chay profeciapa kimsa kuti hunt’asqa kasqanmi, 11 ñiqin septiembre 2001 watapi, Diospa profetiku Simin hunt’akusqanta sayarichirqan, chayqa kimsa ay! nisqakunapa kimsa kuti hunt’akusqanmi karqan.
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
Chay hunt’asqapi achkha runakunaq Future for America sutiyuq kuyuyman huñukusqanku, hinaspataq Future for America nisqaqa profeciakuna hamut’anapaq hap’isqan kamachikuykunapi allinta yuyaychakuq karqanku. 1840 wata, agosto killapa 11 p’unchaynin, kutimurarqa; chayna ruwaspanpas, chay kutimuyqa mana Millerpa ñawpaq kamachikuyninta takyachirqachu, chaytaq kay karqa: Bibliapi profeciakunapi huk p’unchaw huk watawan rikch’akun. Aswanqa Future for America nisqapa ñawpaq kamachikuynin kay karqa: Millerita historiapi ñawpaq angelpa hinaspa iskay angelpa willakuyninkuna imayna kasqanqa, chay hinallataq kimsa angelpa kuyuy historiapi kutimun.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
Sichus sut’inmi kashan, 1840 watapi paypa satanás hatun kamachiqninpa huk sut’i maqanakuyhinam kaptinqa, imaynachus Hermana White Satanasta reqsichin, chayqa 2001 wata, setiembre 11 p’unchawpa historiapas chaynalla rikch’aq maqanakuymanmi churakunman. Chayraykun tarinchik conspiración nisqa yuyaykunata, mayqenkunaqa mundialista nisqapa rurayninta, icha jesuitakunapa, icha CIA nisqapa, icha Bush familiapa, icha chay kallpakunapa hukllachasqa t’aqllayninta reqsichinku. Chay yuyaykunaqa, wakin chiqap kay elementokunata apaptinpas, Diosmanta huk llamk’aymi Nueva York llaqtapa hatun wasikunata urmachirqan, hinallataq pachak tawa chunka tawa waranqa akllasqakunapa kuyuriyninpa historiampi kimsa kaq ay nisqapa chayamusqanta señalaspa, chay yuyayta ñiqichinankupaqmi wakichisqa kanku.
“Now 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.
“Kunanqa hamunichu simi, ñoqaqa willarqani Nueva York llaqtata hatun unu wayq’uwan pichasqa kananpaq nispa? Kaytaqa mana hayk’aqpas nirqanichu. Nirqanimi, chaypi hatun wasikunata sayarichisqankuta qhawaspa, piso patapi piso patapi, ‘Ima manchay rikch’akuykunataq ruwakunan kanqa, Apunchik allpata sinchita ch’ukchichinampaq hatariptin! Chaypiraqmi Apocalipsis 18:1–3 nisqap siminkuna hunt’akunqa’ nispa. Apocalipsis pusaq chunka pusaqniyuq kaq tukuy kapituluqa allpaman hamuqkunamanta huk waqyaymi. Ichaqa mana ima k’anchaytapas sapallan Nueva Yorkmanta chaskirqanichu, aswanpas kayllata yachani: huk p’unchaw chaypi kaq hatun wasikunaqa urmachisqa kanqanku Diospa atiyninmuyuykusqanwan kutirisqanwan. Qowasqa k’anchaymanta yachani, tukuchiyqa kay pachapi kashan. Apumanta huk simillam, paypa sinchi atiyninmanta huk llamk’ayllam, hinaptinqa kay hatun sinchi sayasqa ruwaykuna urmankaq. Rikhurinqa manchay kay rikch’akuykuna, mayqentachus manañam yuyayllawanchikpas atiyta atinchu.” Review and Herald, July 5, 1906.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
Ñawpaqman rimasqa “conspiracy theories” nisqakunaqa, mana ima cheqaqta apamuchkaptinku icha wakin cheqaqkunalla kaptinpas, llapallankuqa chay cheqaqta urmachinku: chay p’unchaypa ruwayninkunaqa Diospa providencial rurayninrayku hunt’akusqanta. Chay imaymana “conspiracy theories” nisqakunaqa Satanaspa hawamanta kuyuyta cheqaqpa contran atacasqanmi; ichaqa payqa ukhumantapas cheqaqta urmachiyta llamk’arqan. Chay ukhu atacaqkunamanta hukninqa Joel qillqapa yuyaynin Roma kasqanta mana chaskiypi sayasqa kachkan.
We will consider that controversy in the next article.
Chay rimanakuyta qhawaqkusunchis hamuq qillqapi.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
Señorpa siminmi hamurqan Joelman, Petuelpa churinman. Kayta uyarikuychik, machu runakuna; rinriykichikta quychik, llaqtapi tukuy tiyaqkuna. ¿Kayqa karqanchu qankunapa p’unchayninkupi, utaq taytaykichikkunapa p’unchayninkupipas? Willarikuychik wawaykichikkunaman kaymanta, wawaykichikkunataq willachunku kikinkupa wawaykuman, paykunapa wawaykunataq huk mirayman. Imatachus p’almeru kuru saqerqan, chukchuta mikurqan; imatachus chukchu saqerqan, canker kuru mikurqan; imatachus canker kuru saqerqan, caterpillar kuru mikurqan. Rikch’aychik, machasqakuna, waqaychik; qapariychik, vino upyaqkuna llapa, musuq vinomanta, simiykichikmanta kuchusqa kasqanrayku. Huk nacionmi allpayman wicharimurqan, kallpasapa, mana yupay atina, kirunkunaqa leonpa kirunkunahinam, hatun leonpa raqru kirunkunayuqmi. Joel 1:1–6.