The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.
Profeta Daniel nisqan rimasqan chinkachiq millay abominaciónqa quimsa sapa pacha tiempopi cristianokunapaq ayqekunankupaq señalm. Jerusalén llaqtapi cristianokunaqa ayqekurqanku, wata 66 d.C. nisqapi Romamanta soldadokunapa estandartekuna Jerusalén llaqtata muyuriykusqankuta rikuspanku. Pichqa pachak watapa qhipa tawan chunka watankunapi hinaspa soqta pachak watapa qallariyninpi cristianokunaqa chunlla purunman ayqekurqanku, Diospa templonpi hucha runaqa pay kikinta Dios kasqanta willakusqanta rikuspanku. Wata 1888-pi, senador Blair sutiyuq runamanta, Estados Unidos nisqa suyupa Congresonman achka domingo p’unchaw kamachiykuna apamurqan. Chay kamachiykunataqa “Blair bills” nisqankum, hinaspa domingo p’unchawta Naciónpa Yupaychay P’unchawnin hina riqsichiyta munarqanku. Domingo yupaychayqa animalpa señalanmi, papal autoridadpa señalanmi, hinaspa Estados Unidos nisqa suyupa Constituciónninqa chiqapta hark’an llapa nacionmanta religiónta kallpachayta, Estados Unidos nisqa suyupa llaqta runakunapaq prueba hina churanankuta.
It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.
Kaymi chiqaqmi pantasqa churakusqanmi huk pantasqa churaywan hukchasqa Estados Unidos-ta kunan pacha Roma hina riqsichiywan tantasqapi saqisqa. Huk kimsakuti willakuy hunt’asqaqa chiqap kamachiykunayoqmi, chaykuna churayninta kamachinku. Chay kamachiykuna reqsichinku ñawpaq hunt’akuyqipa willakuy siñalkunata iskay ñiqin hunt’akuyqipa willakuy siñalkunawan huñunaypaq, chaymantataq kinsa ñiqin hunt’akuyqipa willakuy siñalkunata sayarichinapaq.
The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.
Ayqekunamanta ayqenapaq willakuyqa, hamuq qatiykachaymanta ayqenapaq willakuymi. Cristoq pacha tiempompi chay qatiykachayqa karqa Jerusalén llaqtapa hinaspa templopa thuñichisqan wata 70 nisqapi. Chay hamuspa qayllaykamuq qatiykachaypa reqsichiq señalninqa qosqa karqa wata 66 d.C. nisqapi. Pichqa kaq qipa pachaq tukukuyninpi hinaspa soqta kaq qipa pachaq qallariyninpi ayqenapaq willakuyqa, Pabloq nisqanman hina reqsichisqa karqa urmayta Pergamo proféticopi rikuywan, mayqinchus pagano Roma-ta rikuchirqan. Ñawpaqta urmay kanan karqa, huchayoq runa, pay kikinta Dios hina willakuq, rikurichisqa kananpaq. 538-man qayllaykamuq historiapi, pagano Roma, hark’aq kasqanrayku, ichaqa Pabloq nisqanman hina “hark’an” kaq, qechusqa karqa; hinaspa Pergamo urmaqtin, ayqenapaq señal chayaramurqa hinaspa sapaq iñiqkunata kamachirqan papal iglesiakunapa comuniónninkumanta t’aqakunankupaq. Chaymanta 538 watapi, Orleans yuyay tantanakuypi, papal atiyniyoq kayqa domingo p’unchaw kamachiyta pasarqan, hinaspa papal qatiykachaypa waranqa iskay pachak soqta chunka watakuna qallariq karqan.
The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.
Ñawpaq iskay testigokuna sut’inchanku mana pantayniyoqta, Cristo qosqan ayqekuypaq waqyaypa kimsa kaq hunt’akuyqa cheqaq ñak’ariy manaraq qallariqtin ñawpaqta risaq kasqanta. Jerusalén llaqtapa t’uñisqanqa cheqapuni hamurqan kimsa wata soqta killayuq chawpinmanta qhepanman, Cestioq muyurichisqanqa 66 d.C. watapi qallariqtin; chayhinaqa cristianokunaman saqerqan ñawpaqmantapuni ayqekunankupaq, iskay kaq muyurichiypa manchay ñak’ariyninkunamanta ñawpaqta, chay muyurichiyqa Titoq oqarisqan karqan, tukuynintaq templopa llaqtapa ima Jerusalén llaqtapa t’uñisqanwan tukukurqan. 538 wata manaraq chayamuchkaptin, cristianokuna t’aqarikurqanku papal Roma iglesiamanta, hinaspataq profecía hina ayqekurqanku chunlla pampaman; chayqa espiritual Jerusalénpa t’uñisqanta reqsichin.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ichaqa wasi hawapi kaq patiotaqa saqey, ama tupuychu; imaraykuchus mana Israel runakunamanmi qosqa. Chay hatun llaqtataq tawa chunka iskayniyoq killakunata sarusqa kasqanku. Ñuqataq iskay testigoykunaman atiyniyta qosaq, paykunaqa waranqa iskay pachak soqta chunka pichqa punchawkunata willakuyta ruwasqanku, llakikuy p’achawan p’achallisqa. Apocalipsis 11:2, 3.
In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.
Ishkay rikch’achiykunapi ayqekuypaq willakuyqa qatiykachaymanta ñawpaqta hamun, chay qatiykachaytaq Romaqwanmi rikuchisqa kachkan, paganopas papalpas kaspa, Jerusalenta saruch’aspa, literalpas espiritualpas kaptin. Qanchis p’unchaw Adventistakunapaq ayqekuy willakuyqa 1888 watapi Blair bill karqan. Ñawpaq hunt’akuypi, pagano Romaq historiampi, cristianokunaqa Jerusalénmanta ayqekunan karqan; papal Romaq hunt’akuyninpiñataq, cristianokunaqa chunlla purunman ayqekurqan. Adventismopaqa willakuyqa llaqtamanta ayqespa pampaman rinapaqmi karqan.
“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 manan Diospa llaqtanpa runakunapa tiempochu kay pachapi munakuyninkuta churakunanpaq, nitaq qhapaq kayninkuta waqaychanankupaq. Manan karupichu chayamunqa pacha maypichus, ñawpaq discipulokuna hina, ch’usaq, sapallan lugar-kunapi pakakuyta maskananchikpaq kallpachisqa kasunchik. Imanas Jerusalén llaqtata romano soldadokunapa muyurikuynin Judea cristianokunapa ayqekunankupaq señalkarqan, chay hinallataq suyunchikpa atiyta jap’iyñin, papal sábado nisqata kallpachaq kamachiypi, noqanchikpaq huk uyariy kanqa. Chaypiraqmi hatun llaqtakunamanta lluqsiy tiempo kanqa, huch’uy llaqtakunamantapas lluqsiyta wakichikuspa, urqukunachaw sapaq, karu, ch’uyaq wasikunaman ripunapaq.” Testimonies, volumen 5, 464.
“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.
“Ñuqanchik nacionninchispa atiyninta jap’iy, papal samana p’unchawta kamachispa hunt’achinapaq kamachipi, ñuqanchikpaq huk willakuyniyuq señal kanqa”, nisqa simiqa hunt’akusunmi, chay ch’usaqyachiq millay ruway, Marcospa nisqanman hina, “mana maypipas sayananpaq kaqpi sayasqa” kaptin. 1888 watapi, Estados Unidospa Congreso-nin huk kamachita yuyaychakusharqan, Constitucionpa huk ñawpaq kaq aswan hatun imapas nisqanwan chiqap kontrapi kaqta, chay pachapiq Seventh-day Adventists llaqtakunamanta lluqsispa chakra lawman kuyukapunankupaq karqan.
“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, 30.
“Manam huk kristianupas Jerusalén llaqtapa thuñichiyninpi wañusqachu. Cristoqa disipulonkuman willakuyta qorasqa karqan, hinaspan llapa paypa siminkunata creenqakunaqa suyasqaku prometisqa señalta.... Mana unayachispa ayqekurqanku huk allin waqaychasqa cheqaman—Pella llaqtaman, Perea suyupi, Jordán mayumanta chimpanpi.” The Great Controversy, 30.
The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.
Ñawpaq ayqekunapa qispinapaq willakuy unanchakuykunamanta ñawpaqninpa profétik característicankuna, kimsakaq hinaspa tukukuq hunt’akuyta rikuchinku. Wakinkaqa chay profétik característicakuna iskay kuti hunt’akuyta ruranku chay kimsakaq hunt’akuypi. Kaymanta huk ejemplum kan kinsa Elías-kuna. Elíaspa siq’in, Jezabelwan, Acabwan, hinaspa Baalpa profétankunawan tupasqanmanta, Juan Bautistaq, iskay kaq Elíaspa, Herodíaswan, Herodwan, hinaspa Saloméwan tupasqanpa característicankunawan kuska, sayachinmi qhipa punchawkunaqpi, imaraykuchus kimsa kuti apasqa yachachikuyq kimsakaq hinaspa tukukuq hunt’akuyninqa sapa kutim qhipa punchawkunaqpi kan, Elíaswan Juanwan Diostaq llaqtanpa iskay clasekunata rikuchisqankuta. Huk clase, Elíaswan representasqa, mana wañunkuchu; huknin claseqa, Juanwan representasqa, wañunkum. Chay iskay clasekunapas Revelación qanchis kaq capítulopi representasqallataqmi kanku, pachak tawa chunka tawa waranqa, mana wañuqkuna, hinaspa hatun achka runakuna, wañuqkuna.
In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.
Kimsa Babiloniakunapi, huk sutinchakuq rikch’ayninmi kachkan kay willakuy proféticopi: ñawpaq Babiloniaqa Nimrodwanmi rikuchisqa kachkan, ichaqa iskay kaq Babiloniaqa ñawpaq hinallataq qhipa reykunawanmi rikuchisqa kachkan, Nabucodonosorwan Belshazarwan. Nabucodonosorqa Babiloniapi kaq, qespichisqa kanankupaq kaqkunatan rikuchin, Belshazarqa Babiloniapi kaq, chinkachisqa kanankupaq kaqkunatan rikuchin.
In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.
Qhipa p’unchaykunapi iskay Domingo kamachikuykuna kan, chaykunaqa Bibliaq willakuyninpi rimarisqanmi. Ñawpaq kaqmi huk pisi tiempollapi hamuq Domingo kamachikuy Estados Unidos llaqtapi, iskay kaqtaqmi tukuynin pachapi runakunaq hawanpi kallpachakusqa Domingo kamachikuy. Chay iskaynin Domingo kamachikuykunaqa gentil Romaq Domingo kamachikuyninwan ñawpaqchasqa karqan, maypichus wata 321-pi Constantino ñawpaq Domingo kamachikuyta kallpachakurqan, chaymanta qatiqtaq papal Romaq Domingo kamachikuynin 538-pi. Gentil Romaqa achka profetiku rikch’ayninkunamanta hukninmi, chaykunaqa Estados Unidostam ñawpaqchaspa rikuchin; hinallataq 321 watapi Domingo kamachikuyqa, pisi tiempollapi hamuq Domingo kamachikuy Estados Unidos llaqtapim rikch’achin. Papal Domingo kamachikuy 538 watapiqa chay Domingo kamachikuytam rikch’achin, mayqinchus tukuynin pachaman kallpachakusqa. Pantasqa qhaway, mayqinchus Estados Unidos llaqtata Daniel chunka hukniyuqpi suwa runakunawan rikch’achisqa nin, munanmi pisi tiempollapi hamuq Domingo kamachikuyta Estados Unidos llaqtapi sut’inchay hina apaykachayta, nispa Estados Unidos llaqtapi Domingo kamachikuyqa pruebanmi Estados Unidosqa kunan pacha Roma kasqanta; ichaqa mana yupaychanchu huknin Domingo kamachikuy kasqanta, mayqinchus kay pachapi sapa naciónmanpas dragón, bestia, llulla profeta nisqa kimsa-hukllachasqa t’aqapi kallpachakusqa.
If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.
Sichus Estados Unidospi domingo p’unchaw kamachiyqa Estados Unidos-taq Kunan Roma nisqatan riqsichin chayqa, hinaptin, llapan pachapi domingo p’unchaw kamachiyqa imatan riqsichin? Kimsa Roma-kunaqa chay Kunan Roma, kimsa rikch’ayninyoq kasqanta, iskay sapaq domingo p’unchaw kamachiykunata hunt’achinqa nisqatan riqsichin. Ñawpaqninqa Estados Unidospi kasqanmi, chaytaq Constantinoq domingo p’unchaw kamachinwan 321 watapi rikch’achisqa karqan; iskayñiqintaq llapan pacha kashan, chaytaq papal domingo p’unchaw kamachiy 538 watapi rikch’achisqa kasqan hina. Estados Unidospi domingo p’unchaw kamachiyta, willakuy ñawpaq rimaypa kimsa kuti churayninpa contexto-ninpi llamk’achispa, domingo p’unchaw kamachiyqa pitas Kunan Roma kasqanta prueban nispa ninqa, pagano Romaq papal Romaqwan takyasqa profetico rikcharikuyninkunata mana yupaychaymi. Qhipa p’unchaykunapi iskay sapaq domingo p’unchaw kamachiykuna kan, hinaspa mayqinpas manan prueba-chu llaqtapa suwaqkunaqa Estados Unidos kasqanta riqsichinapaq. Pagano Romaq papal Romaq testimoniunta pantasqa rikuchispa, sapankaq interpretacionninta sayachinapaq, kunan p’unchaykunapi ruwasqa hina, sut’inchamunmi chay sapankaq interpretacionninkuta sayachiyta maskaqkunaqa tipo antitipota mana entiendesqankuta.
Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.
Roma paganaqa Estados Unidos nacionpa rikch’ayninmi, chaymanta Roma papalqa kunan pacha Romata rikch’achin. Kay pantasqa masta kimsakutitaq profeciata mana allinpi churaywan kuska, hinallataq yachachisqankuqa “rikch’aywan hunt’achiqninwan” nisqap contexto-pi churakusqa kasqanta nispanku, huk pantaypas kan: “ch’usaqyachiypa millay abominación” nisqata mana allinta sut’inchay, imaynachus chayqa kimsakutitaq profeciapa contexto-ninpi rikuchisqa kachkan chayman hina.
From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.
Wata 66manta 70 AD watakama, iskay romano general-kuna Jerusalén llaqtata maqarkanku. Iskay general-kunapas, Cestiuspas Titospas, muyuychakuywanmi qallarikurqanku; ichaqa hukllanmi chay muyuychakuyta huk pisi p’unchawkama saqerqan, chaymi Diospa kamachiyninrayku cristiano-kunaman ayqekuy atiyta qorqan. Cestiuspa ñawpaq muyuychakusqanpin cristiano-kuna ayqekunankupaq kamachikuyta reqsirqanku. Tito wata 70 ADpi Jerusalénpa contranpi maqanakuyta qatipaq chayamuspaqa, muyuychakuywanmi qallarikurqan, hinaspan mana sayaspa Jerusaléntapas templota-pas thuñisqa kanan kama purirqan. Jesuspa willakuyninqa iskay patamanmi rakisqa kachkan. Ñawpaqtaqa ayqekunapaq señalkunam; chaymantataq ñak’ariykachayqa hamun. Chay willakuy hunt’akusqanpi, pichqa kaqta suqta kaq pachak watakunapi, cristiano-kuna manaraq 538 chayamushaqtinmi iskayninkuqlla, mana allinman tukusqa romano iglesiamanta t’aqakurqanku; chaymantañataq ñak’ariykachayqa qallarikurqan.
Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.
Pabloqa ancha sut’ita nin, ñawpaq Israel llaqtapa llapan qillqasqa willakuy historiankuna qelqasqa kasqanta qhepa p’unchaykunapi kawsakunaqpaq, hinallataq chay llapan historiakuna rikch’akuynin kasqanta, ichaqa griego simipi “typos” nisqa simi, nispa rikch’akuyninkunata niq, kay cheqaq kayta allin riqsichisqanpi “ensamples” nisqaman tikrasqa kashaqtinpas.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Kunankuna kay llapankuna paykunaman pasakurqan yachachinapaq rikch’achisqa hina; chaykunataq qelqasqa kanku ñoqanchikta yuyaychananpaq, pimanpas kay pacha tukukuyninkuna chayamun. 1 Corintios 10:11.
The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.
Chunka ñiqinpi willakuykunata Pablo kay chiqaqta churaypaq contextota churananpaq llamk’achkan, manam ñawpa Israel runakuna allin kawsaywan purisqankumanta willakuychu karqan.
But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.
Ichaqaqa Dios mana kusisqachu karqa; chayrayku paykunaqa ch’in pampa pi urmachisqa wañuchisqa karqaku. Kaykunan noqanchispaq ejemplokuna karqan, ama millay kaqkunata munapayananchispaq, imaynan paykunapas munapayarqaku hina. Amaña ídolo yupaychaqkuna kaychikchu, wakinninkuna hina; imaynan qelqasqa kasqanman hina: Llaqtaqa tiyaykurqan mikhunampaq, ukyanampaq, hinaspataq hatarirqan pukllanampaq. Amaña qhelli hucha ruwayman urmachunchikchu, imaynan wakinninkuna urmarqaku hina, hinaspataq huk p’unchayllapi iskay chunka kinsayuq waranqa urmamurqaku. Amaña Cristota watukuchunchikchu, imaynan wakinninkuna payta watukurchaq karqaku hina, hinaspataq mach’aqwaykunawan tukuchisqa karqaku. 1 Corintios 10:5–9.
Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.
Historia sagradaqa qillqasqanmi Diospa llaqtanpa chanin kayninta hinallataq mana chanin kaynintapas; ichaqa mayqin qillqaqpiña kaspapas, chay historiaraqmi qhipa p’unchaykunapi kawsaq Diospa llaqtanpaq huk unanchakuy. Minneapolis llaqtapi 1888 watapi hatarinakuypa historianninqa mana chanin kaymanta qillqasqam, Adventista historiadorakunapa nisqankuta mana qhawarispa. Chay hatarinakuyqa sinchi hinata karqan, chayrayku Ellen Whiteqa tantanakuyta saqiyta munarqan; ichaqa huk angelya payta nirqan qhipakunanpaq, paypa ruwaqnin kasqanrayku chay hatarinakuyta qillqanampaq, mayqinchus Moisespa historiampi Coré, Datán, Abiram ima hatarinakuyninkuwan tupaq parallelokarqan. Chay tantanakuypi Apocalipsis pusaq chunka qanchisniyuq kapitulumanta atiyniyuq angel uraykamurqan, ichaqa apamusqan willakuyninqa mana chaskisqa karqan.
That history typified September 11, 2001, when the great buildings of New York City were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.
Chay historiamanta rikch’achisqa karqa 11 ñiqin septiembre 2001 watapi, New York llaqtapa hatun wasi-hatunkuna urmachisqa kaptin. Chay historiaqa ukhawanraqmi karqa Senador Blair rikhurichinanpaq kaq ñawpaq domingo kamachiy willakuyta. Paypa kallpachakuyninkuna domingo p’unchayta Llaqtap Ayllupi Yupaychana P’unchay hina kamachinapaqqa mana atisqachu, ichaqa chayqa huk sagrado historiapa partinmi karqa, qhepa p’unchaykunata rikch’achiq. Senador Blairpa kamachiy willakuyninqa llaqtakunamanta ayqenapaq waqyaymi karqa. 1888 watamanta ñawpaqta, Hermana White llaqtakunamanta hawapi kawsanapaq necesitadmanta rimaspan, hamuq pacha simipi rimarqa. Payqa señalarqa huk qaylla hamuq pachata maypim Diospa llaqtan runakuna chakra suyuman kuyunanku karqa. 1888 watamanta qhepaman, llapan Hermana Whitepa willakuyninkuna chakra suyupi kawsanapaq necesitadmantaqa yachachikuyninta churarqa chay contextope, maypim chakra suyupi kananpaq tiempoqa ñam chayamushasqaña karqa. Blairpa 1888 watapi kamachiy willakuyninqa domingo kamachiyta qallarichina señalmi karqa, imaynachus Lucas nisqanpi churarqa, maypim mana kananpaq kasqanpi. Domingo kamachiqqa mana Estados Unidospa Congreso-man apasqa kananpaqchu karqa, imaraykuchus chayqa Constituciónpa huk ñawpaq kaq prinsipionta ñiqichiy karqa.
The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.
1888 watapi willakuyqa qillqasqa karqa, 2001 watapi septiembre killapa 11 punchawninpi qallarisqa profético historiata rikch’achinampaq. 1888 watapi Blair Bill nisqaqa 2001 watapi Patriot Act nisqata rikch’acharqa. Chayqa karqa uywapa señalninpa cheqaqta kamachisqa kananmanta ñawpaq rimarisqa waqyay. Manam pipas Cristo-ta qatipaqqa llaqtapi kawsananachu 2001 watapi septiembre killapa 11 punchawninmanta qhipaman. Chaymi karqa profético muyuriq muyuychasqa hark’ay, Diospa llaqtanta ayqekunanpaq pusasqa. Hinallataq, imaynachus iskay domingo kamachikuykuna kanku p’unchaykuna tukukuyninmanta profético modelo-pa yuyayninpi, mana iñiq Romaq chaymanta papal Romaq domingo kamachikuyninkunawan rikuchisqa hina, iskaynin domingo kamachikuykunapas ñawpaqta ayqekunapaq waqyaywanmi hamunku.
For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.
Paqarin qanchis p’unchaw Adventistakuna kasqankuta willakusqankunapaq, paykunaqa profetikamente reqsinankukama karqan Patriot Act nisqata, llaqtakunamanta hallp’a llaqtakunaman ayqekunankupaq señalta hina, utqaylla hamuq domingo kamachiy manaraq chayamuchkaptin. Chay kikin domingo kamachiyqa Diospa huk ovejankunapaqpas señalm karqan, paykunaqa Babiloniapiraq kashaqkuna, domingo nisqa qatiqchasqa kamachikuy manaraq llapan nacionkunaman apamuchkaptin, Babiloniamanta lluqsinkankupaq.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“América, hinaspa religiónpi qespikuy libertadpa hallp’an kasqanrayku, Papadowan huñunakuspa yuyay-ukhu sonqota munayman churaspa runakunata llulla sábadota yupaychanankupaq kallpachaptin, kay pachapi llapa llaqtakunapi tiyaj runakuna paypa ejemplonta qatinqaku.” Testimonies, volumen 6, 18.
Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.
Imaynatachus kimsa Elías-kunapa kimsa kutin churakusqan qawachin tukuy p’unchawkunapi Diospa llaqtanpi iskay clase kasqanta, chay hinallataq Roma-manta kimsa kutin churakusqan reqsichin iskay sapaq Domingo kamachikuykuna kasqanta. Paykunaqa, Estados Unidos nisqata “qankunapa llaqtaykimanta suwaqkuna” nispa hap’iyta munaspa, chayrayku Estados Unidospa profético ruwanasnin visionta takyachisqanta ninakunku; hinaspataq yuyanku Estados Unidospi utqayllam hamuq Domingo kamachikuyqa Christospa reqsichisqan chinkachiy millay ruway kasqanta, paypa llaqtanpaq hamuq ñak’ariymanta ayqekunankupaq willakuynin hina. Mana reqsinku muyuykuywan muyurisqa muyuq simpa qhawariyta, mayqinchus ayqenapaq señalkuna, hinaspa iskay ñiqin muyuykuyta, mayqinchus cheqaq Domingo kamachikuy hunt’asqa kaspa qhepa p’unchawkunaq ñak’ariyninta qallarin. Manataq kutichinkuchu iskay testigokunaq takyachisqan sapaqchayta, mayqinchus qhepa p’unchawkunapi profecíata hunt’ananpaq iskay sapaq Domingo kamachikuykuna kananmanta. Chay hina ruwaspankutaq rimanku Estados Unidospi utqayllam hamuq Domingo kamachikuyqa Daniel profetapa nisqan chinkachiy millay ruway hina willakusqa señal kasqanta; arí, chaymi, ichaqa mana paykuna sut’inchanku hinachu.
The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.
Estados Unidospi Domingo p’unchay kamachiyqa Diospa wakin ovejankunapaq, chayraq Babiloniapi kaqkunapaq, paypa huñukuyninmanta ayqekunanpaq willakuymi. Chayraykun kayqa hamuq Domingo p’unchay kamachiyta, llapa nacionkunaman churanakuqta, willaq señalm.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Waq llaqtakunaqa Estados Unidos nisqapa ejemplonta qatiqkanku. Payqa ñawpaqman riqsichiptinpas, chaylla sasachakuyqa ñuqanchik llaqtanchikmanpas hamunqa kay pachapa tukuy cheqnenkunapi.” Testimonies, volume 6, 395.
Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.
Paykunaqa nisqankuqa kaymi: Estados Unidos llaqtapi domingo p’unchaw kamachiyqa Estados Unidos-ta reqsichin profético rikch’ayninta sayarichiq unanchachisqa hina; ichaqa Cristo qespispa ayqekuyta willakusqanpa contexto-pi, chay domingo p’unchaw kamachiyqa kay pachapi llapa llaqtakunaman chayasqa huk willakuyta rikuchin, chunka hukniyuq hora llamk’aqkunaman Babiloniamanta ayqekunankupaq.
When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.
Wawqi White panipaqa ayqekuyta qhawariq willakuyta rimarishan chay domingo kamachiymanta, mayqenchus llapan kay pachata atipan. Chay kuyuyqa qallarin Estados Unidos suyupi domingo kamachiypi. Paymi sut’inchan Estados Unidos suyupi domingo kamachiyqa hamuq qatiykachakuyqepa willakuynin kasqanta.
“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Diospa leyninpa contranpi papado nisqapa hatarichisqan kamachiyta kallpachanapaq decreto rurasqawanmi, suyunchik allin kawsaymanta hunt’asqata t’aqakunqa. Protestantismo nisqa makinta chay chinkariq ch’asmata chimpaspa Romanopa atiyninpa makinta hap’inanpaq mast’arispa, ukhu puchquyta chimpaspa espiritualismo nisqawan makikukunanpaq chayananqa; hinallataq, kay kimsa hukllachasqa huñuyninpa kallpachasqan ukhupi, suyunchik Constituciónninqa llapa kamachiyninkunata Protestantetaq republicano gobiernopaq kasqanmanta qichuspa saqerpanqa, papal llullakuyninkunatawan pantachikuyninkunata mast’arichinapaq wakichiyta ruranqa; chaypim yachasunman Satanaspa musphay atipay rurayninpa pacha chayamushasqanta, tukukuypas qayllaña kasqanta.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.
“Imaynan hina soldadokuna Roma llaqtam qayllaykusqanku kasqan, chay hinaqa discípulokunapaq señal karqan Jerusalén llaqtapa qayllamusaq chinkachisqa kasqanmantam; chay hinallataq kay apostasiapas ñoqanchispaq señal kananman, Diospa muchuywan qispichisqan pacienciapa tupun hunt’asqaña kasqanmanta, suyuyninchispa huchanpa tupun hunt’aña kasqanmanta, hinaspa khuyapayakuq angelpas ripukunantaña, mana hayk’aq kutimunanta. Chaypim Diospa llaqtan yaykunqaku profetakuna nisqanku ñak’ariywan llaquywan hunt’a escenakunaman, Jacobpa sasachakuynin pacha nisqaman. Iñiyniyuq, qatiykachasqa runakunapa waqayninkuna hanaq pachaman wichari. Hinaspa imaynan Abelpa yawarnin allpamanta qaparisqa, chay hinallataq kunanpas kanku voces Diosman qaparikuq martirkunapa p’ampasqankumanta, qochaq aya p’ampanakunamanta, urqu mach’aykunamanta, conventokunapa p’akakuna wasinkumanta: ‘Hayk’aqkamataq, Apuy, santo, cheqaq, mana juzganki, mana venganki yawarninchista kay pachapi tiyaqkunamanta?’” Testimonios, volumen 5, 451.
Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”
Paní Whiteqa Estados Unidospi domingo p’unchay kamachikuyta reqsichkan, hinaspataq chayta “señal” nispa reqsichin, chaywanqa Estados Unidospaq pruebay tiempo tukusqanta. Ichaqa Diospa llaqtan runakuna kay pachapi huk nacionkunapipas chayllataq pruebaywan uyarichisqa kananmi. Estados Unidospi domingo p’unchay kamachikuy manta Michael hatarinqankama, hinaspa runakunapa pruebay tiempo wisq’akapunankama, huk tiempo kan. Chay wisq’akapuqtinqa, “khuyapayakuq angelqa ripun.”