Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.
Hinallataqmi, imaynachus 11 agosto 1840 punchawpi Millerpa chaskisqan kamachikuykunata takyachirqan, chay hinallataq 11 septiembre 2001 qhipamanqa, qhawayta munasqankunapaq rikurqanmi Future for America-pa chaskisqan proféticoy yachayñiqikunaqa qhepa paraq cheqaq bíblicomanta metodologíam kasqanta, imaynachus sut’ichasqa kashan Isaías qelqapa iskay chunka pusaqniyuq capítulo nisqapi. Sagrado historiapi sut’ichasqa hina, reforma línea patapi reforma línea nisqapa churayninmi takyachirqan 11 septiembre 2001 punchawqa 11 agosto 1840 punchawpa hukmanta kutimuynin kasqanta.
It was seen that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.
Qhawarirqanku karqanmi Apocalipsis chunka kaqpi atiyniyuq angel 1840 watapi uraykamusqanmanta, payqa 2001 watapi uraykamusqanta rikch’achirqan. Iskay angelkunapas uraykamurqaku Islammanta huk willakuy hunt’akusqanrayku. Chaymanta kuyuyqa wiñarqan qhari warmikuna metodologíapa allin rurayninman kutichikusqankurayku. Laodicea nirqanku Séptimo Día Adventistakunapa pusayninqa p’unchaykuna tukukuynin pachapi 1989 watapi saqisqa karqan, kunanqa chay iglesiapis qhipa pruebanman yaykurqan, Señor qallarispa kimsakaq angelpa kuyuynta akllananpaq qhipa p’unchaykuna rimachiqninkuna kananpaq.
A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel was recognized as valid.
Qhipa p’unchaykunapaq qhawaq kamachiykunamanta huk ñawpaq kaq kamachiyqa karqan kinsa kutikunaq willakuy hinam profecía nisqapa rurasqan. Chay pacha, aswanraqmi chayqa sut’inchakarqan kimsa ay nisqakunapa kinsa kuti churasqanpi, maymi sut’ita sayarichirqan 11 ñiqin septiembre killapa, 2001 watapi pasasqanta. Chay chiqaq yachay llamp’u sonqowan allinta maskhaspa tapukusqa kaptinmi, pichus chay hina pacha Jeremíaspa “ñawpa puriyninkuna”man pusasqa karqanku, chiqaqta maskhaq sonqokunawan, profecíapa hunt’akuynin, chaywan kuska, kinsa angelpa kuyuyin chaskisqan profecía qhawaq kamachiykunapa chiqap kasqan riqsisqa karqan.
It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.
Rikurirqanmi qallarirqa allin pionero yachay, Apocalipsis qanchisniyuq pusaq chunka isqunniyuq qillqapi ñawpaq ñak’ariypa historianta, Islam nisqaman rikuchisqanta. Llulla profeta Mohammed nisqapas chay historiapa reyñin kasqanta rikurirqanmi. Chay historiapi Islamqa Roma Imperiota maqanakuspa atacanqa karqan, hinaspataq paykuna maqanakuy-ninkupa imayna kasqan sut’inchasqa karqan usqhaylla, mana suyasqa hina maqayta ruray nisqawan. Chaymanta entiendesqa karqan Islampa kikin maqanakuy-ninmi “assassin” nisqa simipa etimológico saphiyninkunata qusqanta. Chay historiapi Islamqa Roma llaqtapa soldadokunata nanachinqa karqan, hinaspataq chay pacha tukukuq karqan pachak pichqa chunka watayuq pacha-profecía nisqapa siq’in uranpi. Chay pacha-profecía 27 julio 1449 watapi tukukuptinmi, iskay ñak’ariypa pacha-profecíanpas historiapas qallariq.
It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.
Qallarirqan huk pacha-profesíam kimsa pachak isqun chunka huk watayuq, chunka pichqa p’unchayniyuq, chaymi tukurqan Agosto 11, 1840 p’unchaypi. Chay historiapi kamachiq, Islam-pa profesía rurasqanta rikuchiq, karqan Ottman, paymi Mohammed-wan ñawpaq ñak’ariy historiapi unanchasqa karqan. Isqon ñiqin capítulo nin: iskay ñiqin ñak’ariy historiapi, Islamqa Roma-pa soldadonkunata wañuchinqa. Paykunaqa manaraq saqespa chay maqanakuy hina rurayta apaykachasqankuraq, usqhaylla mana suyakuypi atacaspa; ichaqa chay historiapiqa ñawpaq kutipi pólvora rurasqa karqan hinaspa llamk’achisqa, chayrayku iskay ñiqin ñak’ariyqa huk maqanakuy imayna kasqanta rikuchirqan, sicario-pa usqhaylla atacarqan hina, hinaspapas explosivokunatapas uqllarqan.
On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.
2001 watapi 11 p’unchawpiqa Islampa kimsakaq ayriyninqa Romaq espiritu soldadunkunaman phutikuqkunawan usqhaylla chayarqan. Chay ruwayqa achka profetikuq cheqaq kaypa siq’ikunata qallariy nisqa señaltaraq karqan, ichaqa sut’inmi ñawpaq kaq iskay testigokuna patanpi sayasqa karqan: ñawpaq kaq ayriypa, iskay kaq ayriypa ima. Chay ruwayqa sut’inmi rikuchirqan, imaynachus Milleritakunaq historiankupi 1840 watapi agosto killapa 11 p’unchawninpi kallpachasqa kayqa, maypichus Islammanta profecía, iskay kaq ayriymanta, hunt’asqa karqan, hinallataq Apocalipsis chunkaq angelnin uraykamurqan, chay hinallataq Islammanta profecía, kimsakaq ayriymanta, chayamuqtinqa, chay p’unchawpi Apocalipsis chunka pusaqniyuq angelpa uraykamuyninta señalarqan.
“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.
“¿Acaso viene ahora la palabra que he declarado que Nueva York ha de ser barrida por una ola de marea? Esto nunca lo he dicho. He dicho, al contemplar los grandes edificios que allí se levantaban, piso tras piso: ‘¡Qué escenas tan terribles tendrán lugar cuando el Señor se levante para sacudir terriblemente la tierra! Entonces se cumplirán las palabras de Apocalipsis 18:1–3.’ Todo el capítulo dieciocho de Apocalipsis es una advertencia de lo que ha de sobrevenir a la tierra. Pero no tengo luz en particular respecto de lo que ha de venir sobre Nueva York, salvo que sé que un día los grandes edificios de allí serán derribados por el giro y trastorno del poder de Dios. Por la luz que me ha sido dada, sé que hay destrucción en el mundo. Una palabra del Señor, un toque de su poder poderoso, y estas estructuras macizas caerán. Tendrán lugar escenas cuya espantosidad no podemos imaginar.” Review and Herald, 5 de julio de 1906.
The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.
Hinaqa Future for America nisqapa kuyukuyninqa, qhawayta munasqakunaqpaq, Millerita kuyukuypa paralejonnin hinam rikurirqan. Kinsa kaq ayqipa Islam nisqaqa chaymantapacha willakuypa ñawpaq kaq chanikuna ukhupi huk hatun elementom karqan. Inspiración nisqaqa sut’ita yachachirqan: Apocalipsispa angelnin uraykamusqan pachaqa qhepa para chayamunqa.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Qhepa paraqa tamyanqa Diospa llaqtanmanmi urmaykunqa. Huk atiyniyuq angelmi hanaq pachatamanta uraykamunqa, hinaspan llapan kay pachata k’anchachinqa paypa k’anchayninwan.” Review and Herald, April 21, 1891.
As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.
Judá ayllumanta León hina, qhipa tamyap sut’i aswan hatun yachayta kichariyta qallarispa, llaqtanta Joel qillqaman pusarqa, mayqenchus qhipa tamyapaq ñawpaq rikuchiq hatun t’uqu kasqa. Chay pachapi wakin runakuna, 2001 wata, septiembre 11 qhipaman kuyuyman hukllakusqakuna, yuyarqanku Joelpa ch’uspi hina kawsaqkunam Diospa uvas saphinta waqllachinku, Chawpi Tuta Qapariypa rikch’ariyninman chayanankukama, Islam sutiyuq kasqanta. Paykunaqa manam rikuyta atirqankuchu, utaq mana munarqankuchu rikuyta, chay ch’uspi hina kawsaqkunaqa Roma kasqanta.
The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.
Kimsa ayqakunaq nisqanman hina willakuy qhelqaqa kimsa kutipi churasqa kasqanta reqsisqankumanta paqarisqa kallpayoq k’anchayqa, chay insectokuna Islamta rikuchisqankuta nisqankuman mana qhelqasqa chuya yuyayniyoq lógica yanapayninta yaparqan. Imaynan siempre kaqhinam, huk sapaq interpretación privada chaskisqa kaptin, Qhelqa Sagradata q’iwispa oqharinaku huk pantasqa qallariy yuyayta sayachinankupaq. Qhawariyninkuta sayachiy llamk’ayninkupi, rikuchirqanku tipo nisqa principio antitipo nisqawan kuska mana entiendesqankuta.
In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”
Teología hinallataq biblia yachaykunapim, “tipo” nisqapas “antitipo” nisqapas iskay imakunapura huk tinkuyninta rikuchinapaqmi llamk’achisqa kanku, mayqinchus hukninqa hukninpa ñawpaqmantaraq unanchan, icha ñawpaqmantaraq sut’inchan. Kay yuyayqa sapa kuti “llanthu” nisqapa, “cheqaq kaq” nisqapa hatun rakikayninkunamanmi yaykun.
A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).
Hukhina nisqaqa ñawpaq Testamento ukhupi kaq huk ruway, runa, icha llapa kamachiy kurumanta, chaymanta musuq Testamento ukhupi kaq huk ruwayman, runaman, icha kurumanta tupaqninpaq ñawpaq willakuyta rikuchiqmi. Chayqa huk unancha ñawpaq hamuqmi. Antitipo nisqaqa tipopa hunt’aynin utaq cheqaqman tukukuyninmi. Chayqa tipomanta ñawpaqmanta rikuchisqa cheqaq kaymi. “Llant’u” hinaspa “ukhuynin” nisqakunaqa tipo hinaspa antitipo ukhupi aylluyta tupachinku. “Llant’u” nisqaqa (tipo) nisqata rikuchin, ichaqa “ukhuynin” nisqaqa (antitipo) nisqata rikuchin.
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.
Ama hina pipis taripächishunkichu mikuychikpi, upyaychikpi, fiestapi, mushuq killapi, icha samana p'unchaykunapi ima: chaykunaqa shamunanpaq kaqkunapa llantunlla kanku; ichaqa cheqaq kaqqa Cristom. Colosenses 2:16, 17.
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.
Kamachikuyqa hamuq allin imakunapa llanthunta hap’iqmi, manataqmi imakunapa cheq p’unchaynintaqa; chayraykun watamanta wata mana sayk’uspa haywanankukunawanqa manam hayk’aqpas chayman asuykamuqkunata hunt’asqa kanankama chayananmanchu. Hebreos 10:1.
In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.
11 ñiqin setiembre 2001 watapi qillqasqa ch’awpi rimaypi Joelmanta, hinallataq papal Roma llaqtata allin reqsichiypi, tawa insectokunawan unanchasqa kasqanmanta, chaymi Laodicea sutiyuq Adventismoq wiñaylla ñak’arichisqa tukuyta rikuchin, chay insectokuna Islam kasqanta, mana Roma kasqanta, nispa arguyskankuqa, manam kimsa llakikuykunapa kimsa kuti churakuyninmanlla mana santokasqa sinchi chaninchayta churarqusqankuchu, aswanpas chay hina rikch’akuqkunatam reqsichirqanku, chaykunaqa Romaq antitiponman rikuchiqkuna karqanku, hinaspataq chay rikch’akuqkunaqa cheqaqpuni Islamta reqsichisqankuta nispa rimarqanku. Chayta ruwaspaqa, willakurqankum chaykunaqa ichaqa mana cheqaqtapuni tipo-antitipo kamachiyta unanchasqankuta, utaq chay rikch’akuqkunata pantachispa rikuchiyqa tukupayninta chiqanchanapaq allin medio kasqanta creenakusqankuta.
In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.
Kunan pacha Roma-manta ch’aqwaypi, huk kutitaqmi rikuchikun chay pantasqa yuyayta hap’iqkuna—Daniel qillqap chunka hukniyuq t’aqapi, chunka tawaq versículopi “suwa runakuna” nisqaqa Estados Unidos kasqanta nisqankuña—mana allintachu entiendenku iskaynintaq, profecíapa kimsa kuti rurasqa apaykachasqanta, hinallataq tipo chaymanta antitipo nisqa kamachiytapas.
When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.
Chaykunata “suwa runakuna” Estados Unidos nisqa kasqanta qhawariyninpi hap’iqkuna, kikinkupa sayasqankuta kallpachayta maskaspa, kimsa kutin rurasqa churakuyniyoq kimsa Roma-kunamanta huk churakuyninta apankutaq, chaywan kunan pacha Roma, Roma-pa kimsañiqin rikuriynin, Estados Unidos kasqanta nispa sut’inchayta munaspanku. Mana munayllawan llulla testigota qusqankuta yuyarispa, aswanpas willakuy qhelqapa kimsa kuti churakuynin kamachikuykunamanta ñawsa mana yachayllata rikuchisqankuta yuyarispa, ñawpaq iskay Roma-kunapa huk profétiko kasqanta apamunku, hinaspataq Roma-pa historianninpim huk kasqankuna kunan pacha Roma-ta reqsisqanta nispa rimanku.
Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.
Roma paganaqa kimsa profétic hunt’asqan Roma nisqakunamanta ñawpaq kaqmi. Daniel pusaq kaq capitulopin Roma paganaqa qhari uchuy waqrami. Iskay kaq capitulopin Roma paganaqa estadonpa kamachiyninmi. Daniel qanchis kaqpi Roma paganaqa chunka kuti rakisqa qhapaq suyumanmi t’aqakun.
The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.
Romaq iskay kaq rikch’ayninqa papal Roma kashan, paymi pusaq ñiqi kapítulopi warmi uchuy waqra, hinaspataq iskay ñiqi kapítulopi iglesiapa kamachiynin, hinaspataq qanchis ñiqi kapítulopi waqra kashan millay rimaykunata rimariq, kimsa waqrakunatataq sap’iykuspa qichuq. Pagano Romaqa hukllaña atiyniyuq kallpanmi, ichaqa papal Romaqa iskaychasqa atiyniyuq kallpanmi, papal iglesiata reqsichispa, pagano Romapa ñawpaq política nisqa kamachiy ruwanakunapa estadonmanta kamachiq hina. 1798 watapi, papal atiyniyqa wañuchiq ch’akiyta chaskirqan, ichaqa mana iglesiaq kayninta saqerqanchu; Bibliaq profeciankunapi uywa hina kaynillanta saqerqan, imaraykuchus ñawpaqta kamachisqan civil atiynin qichusqa karqan.
The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.
Roma iskay kaqmi papal Roma, hinaspataq Bibliaq profecíanpi atiy-hina (bestia-hina) llamk’arqan, maypachachus estadopa atiyninta kamachiyta atirqan, millay rimayniyoq yuyayninkunata hunt’achinanpaq. Ñawpaq Roma sapalla atiymi karqan, iskay kaq Roma iskaychakuq atiymi karqan, kinsa kaq Romataq kinsachakuq atiymi. Romaq kinsa rikuriyninkunaqa kamachisqa kanku chaylla kamachiykunawanmi, imaynachus llapa profecíaq kimsachakuq churanakusqanpi. Profecía hinaqa kinsan llaquykuna kanku, kinsan Babiloniakuna, kinsan Romakuna, kinsan Elíaskuna ima. Tipo antitipo nisqakunaman hinaqa, ima kimsachakuq churanakuypa ñawpaq iskay rikuriyninkunaqa tipokunam, paykunaqa kinsa kaq hunt’akuyq llanthunta qunku; chay kinsa kaqmi antitipo, hinaspa profecíaq kimsachakuq churanakusqanpa sustancian.
With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.
Romawan kuskaqa ñawpaq iskay Romaq característicankuna riqsichinku, iskayninmi, pagano Roma hinallataq papal Roma pas, kamachiqninkuman “Pontifex Maximus” sutita qorqanku. Chayrayku, kunan pacha Romaq kamachiqninpa sutinqa “Pontifex Maximus” kanman, chay sutiqa mana hayk’aqpas Estados Unidospa ima presidentenmanpas churakurqanchu. Ñawpaq iskay Romaqa kimsa allpapa hark’ayninkunata atipayman karqaku, chaywanmi sapaq pacha historiapi tiyana autoridadninta sayachinankupaq. Manam ima pruebayuqchu Estados Unidos 1798 watakama kimsa allpapa hark’ayninkunata atiparqanchu.
The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.
Roma qhapaq suyukuna iskaynin ñawpaq kaqkunaqa sut’inchasqa huk churasqa pacha karqan mayqin p’unchaykama aswan qhapaqta kamachinqaku nispa. Daniel chunka hukniyuq qillqapi iskay chunka tawa versículopi, mana cristiano Roma sut’inchasqa kashan huk “pacha” kamachisqanwan, ichaqa kinsa pachak suqta chunka watakuna, chaytaqa ruwarqan Actium Maqanakuymanta 31 a.C. watapi, 330 d.C. watakama. Sapa kuti papal Roma sut’inchasqa kashan chunka iskay pachak suqta chunka watakuna kamachisqanwan, kimsa waqra qichusqa qhepaman, 538 watamanta 1798 watakama. Isaías qillqap chunka kimsa ñiqin capitulopi, Estados Unidos sut’inchasqa kashan qanchis chunka simbólicota watakunata reynasqanwan, huk qhapaq kamachiqpa p’unchayninkuna hina; ichaqa manam hayk’aqpas kimsa geográfica hark’akuna qichurqanchu ñawpaqta, manaraq qanchis chunka simbólico watakunata kamachinankupaq.
Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.
Kunan pacha Romaqa rikuchisqa kachkan Daniel qillqapi chunka hukniyuq kapítulopi, tawa chunka manta iskay chunka iskay versukulokama, uray llaqtapa reyqipa kimsa geografíaco hark’ayninkunata atipasqanwan: uray llaqtapa reyta, sumaq allpata, hinallataq Egiptota. Chay kimsa hark’aykuna atipasqa, hinaspa Romaq kamachikuyninman apasqa kaptinkum, chaymantaq dragón, bestia, llulla profeta nisqakunapa kimsa hukllachasqa huñuyninta ruranku. Juanpas willawanchikmi papal bestiapa wañuy apaq ch’akiyqa hampisqa kasqanta, hinaspa chaymanta iskay chunka iskay simbólico killakunata kamachisqanta.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Hinaspan huk uman ñiqin umankuna hina wañuyman chayachisqa k’iriyoqta rikurqani; ichaqa wañuchiq k’irin hampisqa karqa. Hinaspan llapa kay pachapi kaqkuna animalpa qhepanta admirakuspanku purirqanku. Hinaspan dragonta yupaycharqanku, paymi animalman atiyninta qorqa; animaltapas yupaycharqankutaq, nispanku: “¿Pitaq animal hinaqa kanman? ¿Pitaq paywan maqanakuyta atinman?” Hinaspan payman qosqa karqa hatun simi, jatun rimaykunata, Diospa contranpi rimaykunatapas rimananpaq; hinaspan payman atiynin qosqa karqa tawa chunka iskayniyoq killakunata qatiqninpi kananpaq. Apocalipsis 13:3–5.
The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.
Uywa wañuyman apaq ch’akiykusqan allinyachisqa qhepaman tawa chunka iskayniyuq simbóliko killakunata kamachiqqa, Romanokuna atiyllanmi.
The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.
Apocalipsis 13 nisqan willakuyqa ninmi, cordero-hina waqrayuq animalwan rikuchisqa atiyniyuqqa “kay pachata hinallataq chaypi tiyaqkunatapas” papakuna kamachiyta yupaychanankupaq apamunqa—chaypiqa “leopardo-hina” animalwan unanchasqa kaptin.... Ñawpaq Pachapipas Musuq Pachapipas, papakuna kamachiyqa hatun yupaychayta chaskinqa domingo institusionman qusqa hatunchaypi, chayqa sapan Roma Iglesiapa atiyninllapim sayasqa. El Gran Conflicto, 578.
Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.
Pagana, ñawpaq Roma, kinsa pachak soqta chunka watakunata ancha hatun kamachiywan kamachirqan Daniel qillqap chunka hukniyuq kaq kapitulumanta iskay chunka tawayuq versiculon nisqanta hunt’aspa, chaytaq ruwarqan kimsa allpap sayariy hark’akunakunata chinkachisqan qhepanta Daniel qillqap pusaqniyuq kaq kapitulumanta isqun versiculon nisqanta hunt’aspa.
Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.
Papal nisqaqa, iskay kaq Roma, chunka iskay pachak suqta chunka watakunapi llapaqta kamachispa qhapaqllataq kamachirqan, Escritura Sagrada-pa achka pasajenkunata hunt’aspa; chaytaq rurakurqan kimsa hallp’a hark’akunakunata chinkachisqan qhepaman, Daniel qanchis ñiqin kapítulopi, pusajmanta iskay chunka versículokamak nisqanta hunt’aspa.
Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.
Roma kunan pacha, Daniel chunka hukniyuq qillqapi chunka tawayuq versículopi, uraymanta reynita atipan; chaymanta chunka hukniyuq versículopi sumaq allpata atipan, hinaspa chunka iskayniyuq versículopi Egiptotapas atipan. Roma kunan pachaqa Daniel qillqapa chunka hukniyuq kapítulopi hanaqmanta reymin.
Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.
Pagana, ñawpaq Roma, qatiq atiyniyuq karqan, papal, iskayñiqin Roma pas qatiq atiyniyuq karqan; chayrayku kunan pacha Roma qatiq atiyniyuq kanqa.
The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.
Estados Unidosqa kimsa kaq ñak'ariypi, kunan pacha Romam rurachkan chaypi, hukllawasqañam chayman yaykunqa; ichaqa kayqa mana Estados Unidos-ta papal atiy kasqanta reqsichinchu, aswanmi qhipa p'unchaykunapi Estados Unidospa papal atiyman rikhurichisqan huk kayninmanta reqsichin.
Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.
Qhipa p’unchaykunapi Estados Unidos nisqanta “llaqtaykipa runakunamanta suwaqkuna” kasqanta rimayta munakunkuqa, kimsa Roma-kunapa kimsa kuti churayninta llamk’achispa, Estados Unidos nisqata pantasqa hina reqsichinku. Paykuna llamk’achisqanku pantasqa ñanqa, kimsa kuti churaypa contexto-ninpi, ñawpaq iskay Roma-kunapa huk kawsayninta reqsispa, Romaq profético kawsayninmanta huknin kasqanta sinchita nispa, Roma kikinta mana kasqanta, aswan kinsa kaq Roma kasqanta ninku.
They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.
Paykunaqa reqsichkanku Constantinoq ñawpaq kaq domingo p’unchay kamachisqanta wata 321 d.C.-pi, hinaspa papal Romaq domingo p’unchay kamachisqanta wata 538 d.C.-pi, chaywan nispa qhipaman hamuq Estados Unidos llaqtapi domingo p’unchay kamachiyqa Estados Unidosta kunan pacha Roma hina rikuchin, nisqankuta sayachinankupaq; hinaspataq pantasqa rurasqankuta chaqrunakunku, Danielpa nisqanman hina “chinkachiq millaykuna” rikuriptin ayqekuychis nispa Jesuspa willakusqanta domingo p’unchay kamachiywan tinkuchispa. Jesuspa rimarisqan “chinkachiq millayqa” qhepa p’unchaykunapi iskay domingo p’unchay kamachiykunamanmi señalan, ichaqa ancha hukniray simbolismom, imaraykuchus chayqa ayqekunapaq willakuymi, manam animalpa señalninta ama chaskinapaq willakuqchu. Pantasqa yuyayninkuqa mana urmayllapas rimanichu qhepa p’unchaykunapi iskay sapaq domingo p’unchay kamachiykuna kasqanmanta.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.
Chaymi churaqmi qankuna rikunkichikman chinkachiq millay qhellqayta, Daniel profeta nisqan rimarisqanta, santu cheqpi sayaqta, (pipas ñawirispaqa, entiendanam:) chaypachaqa Judea llaqtapi kaqkuna orqokunaman ayqekuchun: wasi patapi kaq runaqa ama uraykuchunchu wasinmanta imatapas apakunanpaq: nitaq chakrapi kaqpas ama kutirimuchunchu p’achanta apakunanpaq. ¡Ay ñak’ariytaq chay p’unchaykunapi wiksayuq warmikunaq, ñuñuchiq warmikunaqpas! Ichaqa mañakuychik ayqekuyniykichik ama qasapi kanampaq, nitaq samana p’unchaypi. Mateo 24:15–20.
“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.
“Daniel profeta nisqan ch’usaqchaypa millay ruwayninqa,” nisqaqa, Jesuspa llaqtanman qosqan señalmi karqa, maypachachus ayqekunanpaq reqsichispa, Jerusalén llaqtapa hamuq chinkachisqanmantam, mana iñiq Roma llapaq muyurikuspa, chaymantaq AD watapi 66manta 70kama, santuarioyta llaqtatawan thuñichirqan.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..
Jesusqa uyarisqan disipulonkuman willakurqan juicio-kunata, mayqin-kunaqa urmayta kasqanku apostata Israel pataman, hinallataq aswanqa kutichisqa phiñakuyta paykunaman hamunanta, Mesias-ta mana chaskisqankurayku, chakatapi wañuchisqankurayku ima. Mana pantay atina señalkuna ñawpaqman rikurinqa chay manchay tukukuqman ñawpaqta. Chay manchasqa horaqa usqhaylla, qollan qollanmanta hamunqa. Hinaptin Salvadorqa qatiqnin-kunata waqyaykurqan: “Chayrayku qankuna rikunkichis Daniel profeta nisqan cheqnisqa ch’usaqyachiq millay llaqiyta, santo cheqpi sayashaqta, (pipas ñawiq, unanchaykachun:) chayqa Judeapi kaqkuna orqokunaman ayqekuchun.” Mateo 24:15, 16; Lucas 21:20, 21. Romanokuna yupaychasqanku estandarte-kunata santo allpapi hatarichiptinku, mayqan allpaqa siq’i perqa hawaman pisilla tupu mast’arisqa karqan, chaypim Cristopa qatiqninkuna ayqekuspa salvasqa kayta mask’anankupaq karqan. Señal waqyayta rikuriptinkuqa, mayqinkunachus qispiyta munanku, ama ima qhipariyta ruwachunkuchu....
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.
“Jerusalén llaqtapa thuñuchisqanpiqa manam huk cristianupas wañurqanchu. Cristoqa disipulonkuna-man ñawpaqmanta willarqan, chaymi rimayninkunata creenqakunaqa prometisqa señalta suyarispa qawariq kachkarqaku.... Mana unayachispa ayqekurqaku huk allin amachasqa mayman—Pella llaqtaman, Perea suyupi, Jordán mayu chimbapi.” The Great Controversy, 25, 30.
As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in 2 Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.
538 watata qayllamushaptin, chay pacha cristianokuna yachakurqanku iglesiaqa paganismopa religionninwan rimanakuywan qillichasqa kashasqanta; hinaspa Cristopa willakuyninman hina, apostol Pabloq 2 Tesalonicenses capítulo iskaypi testimoniomanta qosqa k’anchaywan kuska, paykuna ayqekurqanku waranqa iskay pachak soqta chunka watayuq profético ch’in pampa-man.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“Ichaqaqaqa, Cristopa hamuqninmanta ñawpaqtaqa, profecíapi willakusqa kasqanman hina, religión pachaspi ancha allin yuyayniyuq rurasqakuna pasanan karqan. Apóstolqa nirqan: ‘Ama usqhaylla yuyayniykichispi kuyurichisqa kaychischu, amataq mancharichisqa kaychischu, nitaq espiritumanta, nitaq simimanta, nitaq qillqasqamanta ñoqaykumantahina, Cristopa p’unchaynin qayllaña kasqanman hina. Ama pipas imaymana ñanwan engañasunkichischu; chay p’unchayqa manan hamunqachu, ñawpaqta hatun kutirikuy hamuspa, hinaspa huchayoq runa rikuchisqa kanankama, chinkachiqpa churin; paymi tukuy Dios sutichasqapa, otaq yupaychasqa kasqapa patanman churakuspa, chaykunata waqllachin, hinaspa Dioshina Diospa templonpi tiyaykuspa, kikinta Dios kasqanta rikuchikun.’”
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
Pablopa siminkuna manam pantasqa hamut’anaschu karqan. Manam yachachinachu karqan payqa, huk sapa rikuchisqa qhawariywan, Tesalonicapi kaqkunata Cristo usqhaylla hamunanta willasqanman hina. Chayna sayayqa iñiypi pantayta apamunman karqan; imaraykuchus llakikuyqa achka kuti mana iñiyman pusamun. Chayrayku apostolqa wawqi-panankunata amonestarqan, ama chay hina willakuyta paymanta hamuq hina chaskinankupaq; hinaspan sut’incharqan profeta Daniel nisqanpi ancha sut’i rikuchisqa papal atiyniyoqqa manaraq hatarimunanpaq kasqanta, hinaspa Diospa llaqtanpaq contranpi maqanakunanpaq. Kay atiyniyoq manaraq wañuchiq, Diospa sutinta muspachiq llamk’ayninta hunt’asqankama, inqallam karqan iglesiaqa Señorninkupa hamuyninta suyananpaq. “¿Manachu yuyarinkichis,” nispa Pablo tapurqan, “qankunawanraq kaspaymi kaykunata nisqayta?”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
Ancha manchaymi sasa kuyaykunaqa cheqaq Iglesiata hap’iyta rikch’akunan karqan. Apostol qelqashasqan p’unchaykunallapipas, “mana allin kaypa pakasqa ima” ñam qallarisqa karqan llank’ayta. Qhepa p’unchaykunapi rikhurimunan karqan imakunaqa “Satanaspa llank’asqan hina, tukuy atiyniyoq kaywan, señalkunawan, llulla musphachiq admiraykunawan, chinkaqkunapi mana allin kaypa tukuy llullachiywanpas.”
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
“Ancha chaninchasqa kachkan apostolpa nisqan, chaykunamanta mana munaspa chaskiqkunaq ‘cheqaq kaypa munakuyninta’ mana chaskiqkunamanta. ‘Kayrayku,’ nispa willakuran llapa cheqaq kay willakuykunata yuyaysapa munaywan qochuqkunamanta, ‘Diosqa kallpayoq pantachiyta paykunaman kachamunqa, llullaqta creenankupaq: llapankuta condenasqa kananpaq, cheqaq kayta mana creeqkuna, ichaqa mana allin ruraypi kusisqa kaqkuna.’ Runakunaqa mana castigo mana chaskispaqa qochuyta atinchu Diospa khuyakuyninwan paykunaman kachamusqan willanakuykunata. Chay willanakuykunamanta kutirikuyllapi sinchita takyaqkunamantaqa, Diosqa Espiritunta qochun, munakusqanku pantachiykunallapi saqespa.” Hechos de los Apóstoles, 265, 266.
The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:
Paganu kay Iglesiwan tinkuyllapi allin kasqanmanta saqisqa ch’iqiqa chay p’unchaykunapi cristianokunata papal Roma-manta t’aqanakunankupaq pusasqa willakuy señalm karqan; ichaqa yuyarinapaqmi kan, Pabloq Jesuspa ayqekuyta yachachisqanman apamun lloqsisqa k’anchayqa, chayllataqmi William Miller hamuqta entienderqan Danielpa qillqasqanpi “sapa punchaw” nisqaqa paganu Roma-ta sut’ichisqanta. Profetapa nisqanman hina paganu Roma hark’aspa kasqan, chaymantaqa urmaykuspa papal Roma tiyananman wichariypaq ñan kicharisqan, chayqa huk cheqaq yachaymi allinta entiendenapaq karqan; imaraykuchus chay profetapa tinkuyta mana reqsisqankumantaq, chay cheqaqta mana munasqankuman kallpayoq pantayta apamunman karqan. Panay Whiteqa kay kikin historiatam rimarin:
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“Fiel kasqakuyta munasqakunaqa, sasachakuywan hunt’asqa maqanakuyta munarqanmi, sacerdotal p’achawan pakasqa engañokunaqta, millay ruwaykunatawan Iglesiaman yaykuchisqankumanta mana kuyukuspa sayanankupaq. Bibliataqa manam iñiypa kamachikuynin hina chaskirqankuchu. Religiónpi libertad nisqa yachachikuyqa herejía sutinchqasqa karqan, chayta sayachiqkunataq cheqnikusqa hinaspa qarqusqaña karqanku.
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.
“Unay, sinchiwan llakiwan unay p’itiyta qipaspa, pisi iñiqkunaqa yuyaychakurqanku apostatapas iglesiamanta llapan hukllayta chinkachiyta, sapaqllañataqmi llullakuymanta, hinaspa idolokunata yupaychaymanta mana kacharichikuyta munaspalla. Paykunaqa rikurqanku t’aqanakuyqa mana qichuy atina necesidaddisqanta, Diospa siminta kasukuyta munaspaqa. Manam atirqankuchu llank’ana pantaykunata muchuyta, paykikpa almankupaq wañuy apaq kaptin, nitaq churayta huk ejemplota, chaymi wawankupa, wawankupa wawankunapa iñiyninta peligroman churayman karqan. Hawkallayta, hukllaytawan takyachinankupaqqa, Diosman cheqaq kaywan tupaqlla llapa saqesqakunata ruranankupaq wakichisqa karqanku; ichaqa yacharqanku hawkallaypas ancha chaninnaq rantisqa kananmanta, principio nisqapa sacrificionwan. Sichus hukllayqa atinman takyachiyta cheqaq kayta hinaspa chiqap kayta pactachispa sapallañachu, chayqa t’aqanakuy kachun, hinaspa maqanakuy pas.” El Gran Conflicto, 45, 46.
The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.
Qhipa p’unchaykunapi Estados Unidoswan papadowan kachkan profétic t’inkiyqa, 538 d.C. watakama Pablopa pagano Romawan papal Romawan t’inkisqanta reqsichisqanwanmi rikuchisqa, hinallataq aswan kallpanchasqa. Roma kimsa kutin churakusqanpi, pagano Romaqa Jesuspa siminkunata hunt’arqan, ch’inyaypa cheqen nisqanta ayqekunaykipaq señalta hina reqsichispa; papal Romaqa hinallataq Jesuspa siminkunata hunt’arqan. Hermana Whiteqa Cristopa siminkunamanta huknin hunt’akuytapas reqsichin.
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Kunanqa manam Diospa llaqtan runakunapaq pachañachu munakuyninkuta kay pachapi churaypaq, nitaq qorin qhapaq kayninkuta kay pachapi huñunaypaq. Manam karuchu chayamunan pacha, ñawpaq disipulokuna hina, ch’usaq, sapallan cheqesman pakakuy maskanaykupaq kallpachasqa kananchikpaq. Imaynachus Jerusalén llaqtata romano soldadokunapa muyuriyqa Judea cristianokunapaq ayqekuy señal karqa, chayhinallataq suyunchikpa atiyninta jap’iy, papaq samana p’unchayta hunt’achiq kamachiypi, noqanchikpaq huk willakuy kanqa. Chaypiraqmi hatun llaqtakunata saqeypa pachan kanqa, huch’uy llaqtakunatapas saqenapaq wakichisqa, urqukunachaw sisasqa, karu pakasqa cheqekunapi qespisqa wasikunaman ripunaykupaq.” Testimonies, volumen 5, 464.
For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.
Cristopa pachasnin cristianokunapaq, chay willakuyqa maypachachus Jerusalénmanta ayqekunanpaq kasqanta reqsicherqan. Pichqa kaq, suqta kaq pachak watakunapiqa, chay willakuyqa cristianokunata pusarqan ch’in pampa-man ayqekunanpaq.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.
Hinaspan warmi ayqekurqan chunlla chakisqa pampaman, maypichus Dios qespichisqa kiti karqan paypaq, chaypim payta mikuchinqaku waranqa iskay pachak suqta chunka pichqa punchawkuna.... Chay warmitataq qorqaku hatun ankaq iskay riprankuna, chunlla chakisqa pampaman, kikinpa kitinman phawananpaq, maypichus uywasqa kashan huk tiempo, tiempos, hinaspa tiempo kuskan, machaqwaypa ñawpaqninmanta. Hinaspan machaqway siminmanta unu taqyarqon mayu hina warmipa qepanta, mayuwan apasqa kananpaq. Ichaqa allpa yanaparqan warmita, hinaspan allpa kicharispa siminta, dragonpa siminmanta wischusqa mayuta millp’urqan. Hinaspan dragon phiñakuspa warmiwan, risqa guerrata ruwaq paypa miraynin puchuqkunawan, pikunachus Diospa kamachikuyninkunata waqaychanku, hinaspa Jesucristoq testimoniunta kapunku. Apocalipsis 12:6, 15–17.
Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.
Jesusqa sapa kuti imapas tukukuyninta rikuchin imaqa qallariyninwan, paymi Alpha hinallataq Omega. Ch’usaqyachiq millay ruwaqmanta willakuyqa, papal Romaq historiapi, reqsikurqan maypachachus papal atiynin reqsikurqan churasqa hina sayashaqta ch’uya cheqapi.
The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”
Kay amonestaciónqa qillqasqa kachkan Mateo, Marcos, Lucas hinallataq, sapa willakuypipas simikunaqa pisillata hukniraymi kanku. Mateo nin: “Chayrayku qankunaqa rikunkichis ch’usaqyachiypa millay qhelqesqan kaqta, Daniel profeta nisqanman hina rimarisqa, santo cheqapi sayashaqta,” nispa; Marcos taq nin: “qankunaqa rikunkichis ch’usaqyachiypa millay qhelqesqan kaqta, Daniel profeta nisqanman hina rimarisqa, mana sayanan cheqapi sayashaqta.” Lucas taq nin: “qankunaqa rikunkichis Jerusalén llaqtata ejercitokuna muyurispan, chayqa yachaychisña paypa ch’usaqyachisqa kaynin qayllamushasqanta. Hinaptinqa Judea suyupi kaqkunaqa orqokunaman ayqechunku.”
All three testimonies apply together. In a more specific application, Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.
Kimsa testimoniokunam kuskan hunt’akun. Aswan sut’inchasqa churanapiqa, Lucaspa rimaynin, Jerusalén llaqtata ejercitokuna muyurispan kasqanmanta, riqsichin chay willakuyta: wata 66 d.C. pachapi pagano Roma Jerusalén contra muyuyta qallarisqanpi, Jerusalénpiraq kaq cristianokuna chaylla ayqekunanpaq kasqanta. Mateopa rimaynin “santo lugar” nisqamantaqa, Pablopa riqsichisqanwan tupachkan, maypichus “hucha runa” nisqataqa “Diospa templonpi tiyaykuspa, kikinta Dios kasqanta rikuchikuspa” nispa sut’inchan; chaymi “chiriyachiq millay kaq” nisqapa cumplimiento papalninta reqsinchik. Marcosqa riqsichin chay chiriyachiq millay kaq mana kanan lugarpi sayasqanta, hinaspa chayqa tupachkan qhepa p’unchaykunapi Adventismoman qosqa ayqekuy willakuywan. Iskay willakuykunaqa tinkisqa kanku chay kamachikuywan: pipas chay willakuyta ñawirispaqa, entiendenan tiyan; llapankutaq riman señalmanta, mayqanmi chay pacha cristianokunata yachachinan karqa ayqekunankupaq.
The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.
Llaqtaykipa suwa runankuna nisqata “Estados Unidos” kasqanta rimakuqkuna pantasqa huk kimsa kuti apaykachasqankuta qollotanku; chaymi reqsichin, “ch’usaqyachiq millay ruway” nisqa Estados Unidospi domingo kamachiypi hunt’akusqan p’unchaypi, chaymanta kallpachisqa domingo kamachiyqa Estados Unidos-ta Kunan Pacha Roma kasqanta reqsichin, imaraykuchus ñawpaq pagan Roma hinallataq papal Roma pas domingo kamachiyta kallpacharqanku.
The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.
Chay mana allin churakusqa apaykachasqapa sasachakuyninqa kaymi: pagano Romaq domingo kamachikuyñinqa watapi 321 d.C. rurasqa karqa, ichaqa pagano Romaq “ch’usaqyachiq millay ruway” nisqapa hunt’asqankuqa watapi 66 d.C. ñam hunt’asqa karqa, 255 wata ñawpaqta 321 d.C. domingo kamachikuy manta. Chay hinallataq, “huchayoq runa” paqarichiq allinman mana sayayqa ñam Pabloq p’unchayninpi pasasharqa, paymi nirqa: “mana allin ruwaypa pakasqa kayninqa ñam llank’ashan,” ichaqa papaq domingo kamachikuyninqa tawa pachak watamanta aswan qhipaman hamurqa. Kimsa kutipi willakuy hunt’akuyniyuq profecíapi ñawpaq iskay testigokunaqa qhipa p’unchaykunapi kimsa kaq hunt’akuypa imayna kasqankuta sayachinku. Qhipa p’unchaykunapi “ch’usaqyachiq millay ruway”, iskay histórico testigokunapi, hinallataq Cristoq siminkunamanta kimsa bíblico qillqasqakunapi, ayqekuypaq waqyaytam rikuchin, mana domingo kamachikuy hunt’achiytaqa.
In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.
Hamuq qelqaypi sut’inchasunchik imarayku chay rurasqakuy pantasqa kasqanta, kimsakutin willakuy proféticapa rurasqanmanta sayasqa kamachikuykunapa contexto-ninpi, hinallataq imarayku domingo kamachiyta reqsisqa kasqanta, Cristo qosqan willakuypa contexto-ninpi, profético historiapa mana allin rikuchisqan kasqanta.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
“Paganismowanwan Cristianismowan tinkusqa kay allinman mana allinman churanakuyqa profeciapi willakusqa ‘huchayoq runa’ nisqapa wiñariyninmanmi apawarqan, payqa Diospa contranpi sayarispa, pay kikin Diosmanta aswan hanaqman hatarichikun. Chay hatun llulla religionpa sistemaqa Satanaspa atiyninpa huk qespichisqa rurayninmi—paypa kallpachakusqanpa huk yuyarina monumentonmi, tronoman tiyaykuyta munaspa kay pachata paypa munayninman hina kamachinampaq.” The Great Controversy, 50.