We have been forewarned that “old controversies” would be revived in the last days.
Ñawpaqmantaraqmi willaku-sqasqa karqan, “ñawpa rimanakuykuna” qhipa p’unchaykunapi kawsarichisqa kanqanmanta.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising.” Selected Messages, book 2, 109.
“Historiapi hinallata profecíapipas Diospa Simin sut’ita rikuchin cheqaq kaywan pantasqa kaywan unay pacha qatiq, mana tukukuq ch’aqwayta. Chay ch’aqwayqa manaraqmi tukukunichu; kachkanraqmi. Imakunachus ñawpaqpi karqan, wakmanta kutimunqanku. Ñawpaq yuyay tinkuykunaqa wakmanta kawsarimunqanku, musuq yachachikuykunataq sapa kuti rikurimullaspa kanqanku.” Selected Messages, book 2, 109.
Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.
Mana pantasqa rimanakuykunaqa supaypa huk kallpachaymi karqan Kunan Pacha Romaq ruwananman urmachinapaq; chayqa papanisqa qhipa p’unchawkunaq Romañam visionta sayachin. Kay cheqaq kayninpa ashka rikch’ayninkuna kan Adventismoq historiapin. Ñawpaq kaqmi Protestantekunawan Milleritekunaq chawpipin rimanakuy, 1843 wataq qallariqkunaq chartninpi rikuchisqa hina. Chay 1843 wataq sagrado qallariq chartninpi, mayqin chartpas “Señormi pusarqan hinaspa mana tikrasqa kanan” nisqa karqan, Diospa siminpa huk sut’i profetico cheqaq kayninman mana chiqan rikuchiq sapallan willakuyqa karqan chay pacha Protestantekunawan Milleritekunapa rimanakuyninpa rikuchisqan. Protestantekunaqa Daniel qillqapi chunka hukniyuq kapitulo, chunka tawañiqin versiculopi “llaqtaykikunaq suwa runakuna” nisqata Antiochus Epiphanes kasqanta reqsichirqanku; ichaqa Milleritekunaqa Roma kasqanta yacharqanku.
“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.
“164 Antiochus Epífanespa wañuynin, payqa, hinaqa, manam sayarirqanchu Príncipespa Príncipenpa contranpi, imaraykuchus payqa wañusqa karqan 164 watakunañam ñawpaqta, Príncipespa Príncipen nacekunanman hina.” 1843 Pioneer Chart.
Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.
Chaymanta qhipamanqa James Whitewan Uriah Smithwan ima rimanakuymi karqa Daniel qhapaq chunka hukniyuq t’aqapi “chinchaymanta rey” nisqapa allin reqsichisqanmantapuni. Jamesqa allintam reqsichirqa Daniel chunka hukniyuqpa tukuynin versículokunapi “chinchaymanta rey” nisqaqa papal Roma kasqanta, utaq ñoqa sutichasqay hina kunan pacha Roma kasqanta. Smithqa nisqantaqmi Daniel qhapaq chunka hukniyuq t’aqapi, kimsa chunka suqta versículopi, “chinchaymanta rey” nisqaqa Diosta mana iñiq Francia kasqanta.
“VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.
“VERSO 36. Hinaspa qhapaq runaqa munasqanman hina ruranka; payqa kikinta hoqarinqa, hinaspataq tukuy dioskunamanta aswan hatunman churakunku, hinaspataq dioskunapa Diosninpa contranpi musphaymanta rimaykunata rimanka, phiñakuynin hunt’akunan kama allinriq rinqa; imaraykuchus churasqa kaqqa rurasqa kanqa.
“The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and the Revelation, 292.
“Kaypi riqsichisqa reyqa mana atinchu qhipa qhawarisqa kikillan atiyniyta niyta; chayqa, papal atiyniyta; imaraykuchus kay sutinchaykunaqa mana allinchu kanman chay atiyniyman churakuspa.” Uriah Smith, Daniel and the Revelation, 292.
Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s Word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.
Smithqa paypa “sapa rakiy” nisqanta churarqan maypichus nerqa: “Kaypi rikuchisqa reyeqa manan atinqachu kikin kallpata niyta qhepa qhawarisqa karqanman hina; chayqa, papal kallpa; imaraykuchus sut’ichaykunaqa mana allinchu kanku chay kallpaman churaptin,” nispa. Diospa Siminqa hayk’aqpas manan pantanchu, hinaspataq runapa huk yuyayniwan kay pasajepa sut’i gramatical ruwayninta qichuyqa gramaticalmanta pantasqañam. Versículopi nin “hinallataq rey,” nispa; chayqa mañanña reqsisqa reyqa kikin rey kananpaq, mayqen reychá ñawpaq pasajepi rikuchisqa karqan chay. Manan ima pruebapas kanchu musuq reymanta, hinaspataq Smithqa takyachinmi “kikin kallpa mayqen qhepa qhawarisqa karqan” nisqaqa “papal kallpa” kasqanta. Payqa libronpi riqsichinmi versículo kimsa chunka hukniyoqmanta pichqa chunka pichqayoqkama papal kallpa kasqanta; hinaspataq versículo kimsa chunka suqtayoqpi mana ima gramatical prueba kasqanrayku musuq reyta reqsichinankupaq, payqa sapallan rimarin qhepanpi hamuq versículokuna mana papal kallpapa profético característicankunata rikuchisqankuta. Chayraykun payqa Franciamanta yuyayninta churan.
When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.
Smith sut’ita chusku chunka versículoman chayaykuptin, paypa sapallan yuyaychasqan private interpretaciónninwan hatarichisqan pantasqa profético plataforma payta saqen kimsa ñanpi guerra kasqanta reqsinanpaq; chaymi paypa yuyaykuykunaman hina surpa reyninta Egiptowan reqsichin, mayqinchus chay versículopi Franciaman “tanqanakun”, hinallataq Turquíatam norte reyninman reqsichin, mayqinchus paypas Franciaman hamun. Chay runaq yapasqan interpretaciónmi huk profético modelo ruwarin, chaywan Smith sut’ita literal Armagedón kasqanta reqsichin, maypichus Turquía Jerusalénman purin, runaq probaciónninpa tukukuyninta señalananpaq, Michael hatariptin. Adventismopa historiampiqa achka librokuna allinta qelqasqa karqan, chay hina huk aplicación nisqapa pantasqanta cheqaqta reqsichispa.
It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.
Kay qillqap qasqachu manam Uriah Smithpa sapallan yuyayninmanta rikurimusqan rurunkunata rimaychu, aswanqa chaylla reqsisichiyta munan, imayna ch’aqway qallarirqan pay sapallan yuyayninta wiñachiyta qallarisqanmantapacha; imaraykuchus James White pantasqa qhawananta hark’arqan, chaymi huk ch’aqway siq’i Adventismopi rikurirqan, maypichus Roma llaqtapa allin reqsisqanta pantasqa churaywan maqasqa karqan.
There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.
Daniel qillqapi “sapa p’unchaw” nisqamanta hatun unay-unnin suyarisqa ch’axwaypas karqan, chaypim Laodicea Adventismo qhipaman urmaykuq Protestante qhawariyta chaskirqan, Daniel qillqapi “sapa p’unchaw” nisqata Cristoq santuariopi ministiryuyninwan reqsichispa, chaymi churanakuyta rurarqan sayarichisqa kallpachaq qallariy chiqaq yachachiywan, mayqenchus “sapa p’unchaw” nisqa pagano Romaq unanchaqnin kasqanta yachachin.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.
Chaymantaqa rikurqani “sapa p’unchay” nisqaman tupaq (Daniel 8:12) “sacrificio” simiqa runakunaq yachay-sapa kayninwan yapasqa kasqanta, mana qillqasqa nisqaman pertenecesqantachu, hinaspataq Señor allin yuyayta qorqan taripay pacha qayakuyninta willaqkunaman. Huñunakuy kasqan p’unchaykunapi, 1844 watamanta ñawpaqta, casi llapaqmi “sapa p’unchay” nisqamanta allin qhawariypi hukllachasqa karqanku; ichaqa 1844 watamanta qhipaman pantasqa musphaypi, wak qhawariykunata chaskirqanku, hinaspataq tutayaywan pantasqa musphaymi hamurqan. Pachaqa manam 1844 watamantaqa pruebayuqchu karqan, nitaq manam hayk’aqpas yapamanta pruebayuq kanqachu. Primeros Escritos, 74.
At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.
Tukuy pacha tukukuypi, 1989 watapi, Daniel chunka hukniyuqpa qhipa suqta versículonkuna kichasqa kaptin, chaymanta hanaq llaqtamanta qhapaq reyqa Roma papal nisqa kasqanta reqsisqa karqan, hina James White ñawpaqta Uriah Smithwan rimanakusqanpi sut’ichasqanmanta. Whiteqa “sutin sutinman” nisqa yachay ñanta rurarispa Smithpa pantasqanta kutichirqan. Whiteqa nirqan: Daniel iskaypi qhipa atiyniyuq munay representasqa kaptin Roma, Daniel qanchispi qhipa atiyniyuq munay representasqa kaptin Roma, hinaspa Daniel pusaqpi qhipa atiyniyuq munay representasqa kaptin Roma, chayqa kimsa testigokunapa llineankunapi Daniel chunka hukniyuqpi tukukuyninman chayamun chay atiyniyuqqa Roma kan, manan Smithpa nisqan hina Turquíachu.
The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.
Kimsakuna angelpa proféticokunapa kimsa kaq kuyuy, 1989 watapi qallarisqa, 2001 wata, setiembre killapa 11 p’unchawmanta huk chhika qhipamantaqa Joel qillqapa ñawpaq kaq capítulo nisqamanta huk ch’aqwaywan uyarisqa karqa. Ñawpaq pichqa versículokunapi, iskay testigokuna, ñawpaqta miraykunamanta, chaymanta insectokunamanta, Roma llaqtamanta Adventismoman apamusqa huk wiñayllata aswan mana allin tukuchiyta reqsichinku. Profecíapi “machasqakuna”, Isaías nisqanman hina, “Jerusalénpi kamachiq asipayakuy runakuna” kanku. Paykuna tawa kaq, tukukuq miraypi rikch’arin. Chay wiñayllata aswan mana allin tukuchiyqa espíritu nisqapi tukuchiymi, imaraykuchus qhepa p’unchaykunapa Jerusalénninta rimashan, hinaspa 1863 watapi hatariq rebeliónmanta pacha, Laodicea sutiyuq Qanchis p’unchay Adventistakunaqa Roma yachachiykunata wiñayllata upyarqanku.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.
Kay Pethuelpa churin Joelmanman hamuq Señorpa simin. Uyariychik kayta, machu runakuna; hinallataq allpapi tiyaqkuna llapaykichik, uyariychik. ¿Kayqa karqachu qankunapa p'unchayninpi, icha taytaykichikkunapa p'unchayninkupipas? Willakuychik wawallaykichikman kaymanta; wawallaykichikpas willachunku paykunapa wawankunaman, paykunapa wawankunapas huk qatiq mirayman. Langostapa ñawpaq mikhusqan puchuqtaqa huk langosta mikhurqan; langostapa puchusqantataq t'ukuruku mikhurqan; t'ukurukupa puchusqantataq kuru mikhurqan. Rikch'ariychik, machasqakuna, waqaychik; qapariychik, vinota upyaqkuna llapaykichik, musuq vinomanta, simiykichikmanta kuchusqa kasqanrayku. Joel 1:1–5.
After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.
Nueva York llaqtapi hatun wasi-sayakuna urmaykuyta qhipaman, entiendisqa karqan chay qhipa paraqa chaymanta qallarisqanta “ch’iqchiyta”, hinallataq Habacuc iskay kaq capitulopi ch’aqway, mayqinchus Millerita historiapi hunt’asqa karqan, huk kutiqmi yapamanta puririchkanña. Chay ch’aqwayqa karqan allin profético metodologiamanta.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.
Ñuqaqa ricchakuyniypi sayasaq, torre patapipas churakusaq, qhawasaq ima nisqanta ñuqaman, hinallataq ima kutichiytaq kachwan aswan allinchasqa kaptin. Hinaptin Señorqa kutichiwaraq, nispa: Qillqay musqhoyta, sut’itaq ruwachiy tablaskunapi, ñawirisqanmanta kallpachakunampaq. Musqhoyqa churasqa p’unchawpaqraqmi kashan, ichaqa tukukuyninpi rimanqa, mana llullakuspa; suyasqa hina unaychakuspapas, suyapay; cheqaqtapuni hamunqa, mana unaychanqachu. Qhawariy, hatunchakusqa almaqa manam chiqapchu paypi; ichaqa justo runaqa iñiyninwanmi kawsanqa. Arí, vinowan huchallikusqanrayku, payqa hatun tukuq runam, manataq wasinpi qhipanqachu; munayninta ukhu pacha hina mast’arinqa, wañuy hina kaspa mana hayk’aqpas saqsachikunqachu, aswanpas llapa suyukunata payman huñun, llapa llaqtakunatataq payman tantiyan. Habakkuk 2:1–5.
The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”
Habacuc iskaypa pruebakuyninmi rikch’achirqan pachak tawa chunka tawayuq waranqa runakunapa kuyuyñinpa pruebakuyninta, chayqa qallariqmi Apocalipsis chunka pusaj qhapaqninpi atiyniyuq angel uraykamuptin 11 septiembre 2001 watapi. Chaymantataq huk ch’aqwaymi qallarikurqan, 1843 watapa ñawpaq kamachiqkunapa chartanpi rikuchisqa Adventismopa cimientonkuna patapi sayaqkunawan, hinaspa chay Habacucpi “vinowan” huchallikuqkunawan, paykunaqa Joelpa “machasqakuna” karqanku, chaymanta “rikch’arirqanku,” ichaqa “musuq vinon” siminkumanta kuchusqa kananpaqlla.
The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.
Hebreo simipi “reproved” nisqapiq versículo hukniypi nin “argued with” nisqami. Millerita ricchariq qhawariqkunaman qusqasqa ch’aqwayqa sut’inchasqa karqa 1843 watapi ñawpaq chartpi, mayqinchus rurasqa karqa mayo killapi 1842 watapi, kay versículokuna hunt’asqa kananpaq. Huk clase runakuna, paykunaqa iñiyninkuwan kawsaspa, ch’aqwaypi karqaku chay pacha profético kunan chiqaq willakuyninmanta, huk clase runakunawan, mayqinkunaqa vinowan huchallikuspa pantarqaku. Paykunaqa Joelpa machasqankunam, mayqinkunaqa rikch’arimunku tarispa vinoqa, doctrina nisqapa unanchan kaspa, siminkumanta kuchusqaña kasqanta. Paykunaqa Isaíaspa Efraínpa machasqankunam, mayqinkunaqa Jerusalénpi kamachinku hinaspa mana atinkuchu sellasqa librota entiendenaykuta.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.
¡Ay ay, orgullopa coronanta Efraínpa machasqankunapaq, paykunaq sumaq k’anchayninqa ch’akiyta qallarisqa t’ika hina kasqanrayku, vinowan atisqa runakunaq wiriraq qhichwakunaq umanpi kasqanrayku! Qhawariy, Señorqa atiyniyuq, kallpayuq hukta kani; chayqa runtu para wayra hina, chinkachiq tempestad hina, sinchi unu mayukunamanta hunt’asqa lluqsimuq hina, makinwan allpaman wikch’uykunqa. Orgullopa coronan, Efraínpa machasqankunaqa chakikuna ukhunpi sarusqa kanqaku.... Sayaychis, musphaychis; qapariychis, waqyaychis: machasqa kanku, ichaqa mana vinowanchu; suysunku, ichaqa mana sinchi upyanawanchu.... Chayrayku uyariychis Señorpa siminta, qamkuna asipayasqa qharikuna, kay Jerusalénpi kaq llaqtata kamachiqkuna. Señorqa qamkunaman sunqunpi sinchi puñuy espirituta taqwiriykusqa, ñawiykichistapas wisq’asqa; profetakunata, kamachiqniykichiskunata, qhawariqkunatapas pakasqa. Llapa rikuyqa qamkunapaq sellasqa libroq siminkuna hina tukusqa; chay librota yachaqman quspanku, nispa: “Ama hina kaspa, kayta ñawiriy”; paytaq nin: “Mana atinichu, sellasqa kasqanrayku.” Hinaspataq libroqa mana yachaqman qusqa, nispa: “Ama hina kaspa, kayta ñawiriy”; paytaq nin: “Mana yachaqchu kani.” Isaías 28:1–3, 14; 29:9–12.
The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.
Habacucpa rimanakuynin, Efraínpa machasqakunawan Diospa profetakuynin Simi nisqanman iñispa puriqkunawan kuska, sut’inchasqa kashan Isaíaspa willakuyninpi allin metodologíawan mana allin metodologíapa chawpipi rimanakuy kasqanmanta; Isaíasqa sut’inchanmi “línea sobre línea” nisqa metodologíam machasqakunata urmachispa wañuywan rimanakuyman haykunankupaq kasqanta.
But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.
Ichaqa paykunaqa vinowan pantarqanku, sinchi machachiqwanpas ñanninkumanta lluqsirqanku; sacerdotepas profetapas sinchi machachiqwan pantarqanku, vinomanta millp’usqa kanku, sinchi machachiqwan ñanninkumanta lluqsisqa kanku; rikuypi pantanku, juicioypi takanku. Tukuy mesakunaqa q’echqaywan millay qhelliwan hunt’asqa kanku, chayhinaqa mana mayqin cheqapas ch’uya kanchu. ¿Pitaq yachachinqa yachayta? ¿Pitaq entiendenqachinqa doctrina-ta? Ñuñumanta qechusqakunatachu, ñuñuymanta rakisqakunatachu. Kamachikuyqa kanqa kamachikuy patapi kamachikuy, kamachikuy patapi kamachikuy; siq’i siq’i patapi, siq’i siq’i patapi; kaypi aslla, chaypipas aslla: imaraykuchus qhapaq simi mana allin rimayniyuq labio-kunawan, huk simipi rimarinqa kay llaqtaman. Paykunaman nirqan: Kaymi samay, maypin utqaychasqa runata samachinkichik; kaymi muskch’ariy; ichaqa mana uyariyta munarqankuchu. Chaywanpas Señorpa siminqa paykunapaq karqa kamachikuy patapi kamachikuy, kamachikuy patapi kamachikuy; siq’i siq’i patapi, siq’i siq’i patapi; kaypi aslla, chaypipas aslla; chayhina paykuna rinaankupaq, qhipaman urmanaankupaq, pakisqa kanaankupaq, toqllapi urmanaankupaq, hap’isqa kanaankupaq. Chayrayku uyarichiychis Señorpa siminta, qamkuna asipayasqa qhari-kuna, kay Jerusalénpi kaq llaqtata kamachiqkuna. Imaraykuchus qamkuna nirqankichik: Wañuywan pactota ruwasqayku, uku pachawanpas acuerdopi kashayku; llimp’iq muchuy pasanqa chayqa, manam noqaykumanqa chayamunqachu: llullakuyta pakakuna wasinchikta hina rurayku, llulla kaypa uranpim pakakusqayku. Isaías 28:7–15.
Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.
Chaymantapas Isaiasqa reqsichin imatachus Dios churarqa Habacucpa ch’aqwayninman, machasqakunaman juicio hamunanpaq; chayqa karqa cimiento rumi, Levitico iskay chunka suqtaq pusaqniyuq “qanchis kuti”, chaymi karqa ñawpaq kuti profecía, chayta Gabrielwan angelkuna pusarqanku William Millerta unanchanampaq.
Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.
Chaymi hinaspa Señor Dios nin: Qhawariy, Sionpi huk rumiymi churani cimiento hina, huk rumi allinta pruebasqa, chanin esquina rumita, huk seguro cimiento; pipas paypi creenqa mana utqaymanchu llusp’enqa. Juiciotapas churasaq cordelman tupuqman hina, chaymanta justicia plomadaman hina; chaymanta chikchi llullakuna pakakuyta pichaspa apanqa, unuypas pakakuna cheqanta pampachinqa. Hinaqtin wañuywan rurasqaykichik tratoykichik p’akisqa kanqa, infiernuwan acuerdoykichikpas mana sayanqachu; phawaylla llaquy castigo pasaqtin, chaywanmi sarusqa kankichik. Isaías 28:16–18.
Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third woe, incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.
Manaraqqa Señorqa llaqtantata ñawpaq ñankunaman kutichisqan qhepamanta, 2001 watapi septiembre killapa 11 p’unchawmanta qallarispa, kuyuypi chayasqa huk huñu karqan, paykunaqa Joelpa tawa chirikunata kinsañiqi ayqaymanap waqakuynin Islam nisqaman sut’ichiqta yuyarqanku. “Líneamanta líneakama” nisqa metodologíata Diospa llaqtanman chay qhepa wiñaymanta runakunaman kicharisqa kaptin, huk hatun profecía kamachiy reqsirisqa karqan. Chay kamachiyqa profecíapa kimsa kuti mañakusqanmi, hinaspa Joelpa tawa mirayninkuna kinsañiqi ayqaymanap waqakuynin Islam nisqata sut’ichisqanta nisqaku huñuqa, profecíapa kimsa kuti mañakusqan kamachiyta pantasqa hina churaykuspankumi, pantasqa churakusqankuta sayachinankupaq.
Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.
Chayqa 2014 watakunapi Satanás kay kuyuriyman yaykuyta saqisqa karqan, Gran Bretañamanta Australiamantawan hamuq homosexual “woke” agenda nisqawan, hinaspa chayqa Daniel qillqapi chunka hukniyuq capítulo, hukmanta chunka pichqayuq versokamak rikuchisqa historiapa llulla hamut’ayninpi sayaspa atacasqa karqan. Homosexualnisqa qhapaqkuna, kay kuyuriyta pakallamanta yaykuspa atacaqkunaqa, qhipaman nirqanku Adventismoqa Roma papaman pampachakuyta mañakunan kasqanta, anticristo nisqapaqqa llulla tumpasqakunata ruwasqanrayku, nispa, Roma papata. Kay ataquepa yuyayninqa kay kuyuriyta wañuchiy karqan, hinaspa aswanraq Daniel 11:1–15 nisqa kikillan pasajepi pantayta paqarichiy karqan, maypichus “llaqtaykikuna suwaqkuna” reqsisqa kashanku.
All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.
Tukuy kay churanakuykunaqa Satanaspa huk yuyayllan karqa papal Romapa unanchanta pantachinapaq. Ima musuqpas intipa urayninpi mana kanchu, sutinchayqa kawsaypi kaq aswan yachaq runam nisqanman hina. Kunan p’unchaypi churanakuyqa yapamanta Romapa reqsichisqa kayninmanta sayarin, “llaqtaykipa suwaqkuna” nisqawan unanchasqa. Chay musuq hinaspa sapallanpaq qhawariy nisqanqa “llaqtaykipa suwaqkuna”qa Estados Unidos kasqanta nin, chayta ruwaspataq sut’ita mana yachankuchu kayqa Milleritakunawan Protestantekunawan ñawpaq kaq churanakuy hina kikinlla kasqanta, hinaspa chunka suqta pachak watakunaq qillqaqnin John Heywoodman yupaychasqa machu rimayta, chaymi nin: “Qhawariyta mana munasqankumantaqa mana pipas paykunamanta aswan ñawsa kanchu.” Huk huknirisqa rimayninqa kaymi: “Uyariyta mana munasqankumantaqa mana pipas paykunamanta aswan upa rinriyuq kanchu.” Aswan allin yuyayman hina, achka runakuna mana yachankuchu kay rimayqa Heywoodman yupaychasqa kasqanta, nitaq entiendenkuchu Heywoodpa rimayninqa Bibliapi qillqasqa t’aqakunaqmantam hamun, hinaqa Jeremiaspi, Isaiaspi, hinaspa Jesuspa Musuq Testamento ukupi nisqanpi tarikusqankuman hina.
Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.
Uyariychis, kay mana yuyayniyuq mana yachaq llaqta, ñawiyuqkuna kaspaykichis mana qhawankichischu, rinriyuqkuna kaspaykichis mana uyarinkichischu. Jeremías 5:21.
It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.
Danielpa “mana alli ruraqkuna” nisqankuna, hinaspa Mateopa “uywaqlla ñusta sipaskuna” nisqankunaqa, mana entiendenchu “yachay yapakusqanta”. 1989 watapi yachay yapakusqanqa aswan hatunmanta karqa Daniel qillqapa chunka hukniyuq t’aqapi qhepa suqta versículokuna papalpa, icha noqaqa suticharqani Moderna Roma nispa, qhepa oqarikusqanta hinaspa urmayninta reqsiy. Chay versículokuna Estados Unidosta reqsichin, ichaqa papal atiyninwan Estados Unidospa tinkuyninllatam reqsichin. “Mana alli ruraqkuna” hinaspa “uywaqlla” runakunaqa “yuyaysapakunawan” tupachisqa kanku, hinaspa qhepa p’unchaykunapi yuyaysapakunaqa 1989 watapi yachay yapakusqanmanta entiendenku. Uywaqllakunaqa ñawiyuq kaspankupas mana rikunku, rinriyuq kaspankupas mana uyarinkuchu.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.
Chaymantapas Señorpa siminta uyarisqani, nispa: “¿Pitataq cachasaq, pitaq noqaykupaq rinqa?” Chaymantataq ñoqa nirqani: “Kaypi kani; cachaway.” Paytaq nirqan: “Rispa kay llaqtaman willay: Uyariychis cheqaqtapuni, ichaqa ama entiendenkichischu; qhawariychis cheqaqtapuni, ichaqa ama reparankichischu. Kay llaqtapa sonqonta wirayachiy, rinrinta llasayachiy, ñawinta wichq’ay; ama ñawinkuwan qhawanankupaq, ama rinrinkuwan uyarinankupaq, ama sonqonkuwan entiendenankupaq, ama kutirikunankupaq, ama hampisqa kanankupaq.” Isaías 6:8–10.
The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.
Isaías qanchis suqtayuq capitulopi rimakuyta chaskiq runakunaqa, 2001 watapi septiembre killapa 11 punchawninpi chayamusqa “kunan pacha chiqaq yachachiy” willakuypi kasqankuta niqkuna kanku, imaraykuchus Isaías suqtaqa chay pasajeta reqsichin “kay pachaqa Señorpaj glorianwan hunt’asqa kashan” nispa. Kay pachaqa Diospa glorianwan k’anchasqa karqan Apocalipsis chunka pusaqniyuq capitulomanta angel uraykamusqan pacha, Nueva York llaqtapa hatun wasikuna Diospa huk llamkayninwan urmachisqa kaptin.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.
Rey Uzías wañusqa watapiqa Señorniyta rikurqani tronomanta tiyaykuchkasqata, hanaqman oqarisqa, ancha hatunchasqa; p’achampa qhepannataq templota hunt’arqan. Chay patapiqa serafinkuna sayachkarqanku; sapa hukninmi soqta raphrayuq karqan: iskaywanmi uyanta pakarqan, iskaywanmi chakin-kunata pakarqan, iskaywantaq phawarqan. Hukmi hukman qaparispa nirqan: Santo, santo, santo, Señor de los ejércitosmi; tukuy kay pachaqa paypa hatun k’anchayninwan hunt’asqan. Qaparimuqpa vozninraykun punkupa sayana qullqikuna kuyurirqanku, wasitaq qosñiwan hunt’akuykurqan. Isaías 6:1–4.
Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.
Pani Whiteqa angelpa willakuyninta hukchasqa kanmi chay ruwaywan, maypichus Apocalipsis qillqapa chunka pusaqniyuq kapitulopi angelqa kay pachata hunt’achin hatun k’anchayninwan.
“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]
“Diosqa kachkanña karqa Isaias-ta kachanampaq Huk willakuywan llapa ayllunman, ñawpaqtaq saqerqa profetata rikunampaq visiónpi santuario ukhupi kaq santísimo lugarta. Uqllapi, templo punku hinallataq ukhupi veloqa altoman oqarisqa otaq hurqusqahina rikurirqan, hinaspan saqesqa karqa ukhunta qhawarinanpaq, santísimo lugarman, maypichus ni profetapa chakinpas mana haykunmanchu karqa. Chaypi ñawpaqninman hatarimurqan Jehová-pa visiónnin, hatun, altopi oqarisqa trono patapi tiyashaqta, paypa k’anchayninpa ch’ampan templota hunt’achkaptin. Trono muyuriqninpiqa serafinkuna karqaku, hatun Reypa waqaychaqninkuna hina, paykunata muyuriq k’anchaytaq paykunapi rikurichkarqan. Yupaychay takinkuna unay, sunqu ukhumanta adoraciónpa tononkunawan waqyaspa uyarikuptin, punkupa sayarichiqnin columnakuna chukchurirqanku, allpa kuyuywan chaspisqahina. Huchawan mana qellichasqa siminkunawanmi kay angelkuna Diospa alabanzankunata lluqsimurqanku. ‘Santo, santo, santo, Señor de los ejércitosmi,’ nispa qaparirqanku; ‘llapa kay pachaqa paypa k’anchayninwan hunt’asqañam.’ [Qhaway Isaias 6:1–8.]”
“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.
Serafinkuna tronopa muyuriyninpi kanku anchata manchakuywan hunt’asqa, Diostaq k’anchayninta qhawaspanku, chayrayku mana huk ratullapas kikinkumanta admirakuywan qhawanakunkuchu. Alabanzankuqa Apu Sapa Atipaqpaqmi. Ñawpaq p’unchaykunaman qhawarispa, maypachachus llapa kay pachaqa Paypa k’anchayninwan hunt’a kanqa, atiy takiyqa hukmanta hukman kutichisqa uyarikun sumaq taqllanakuypi: “Santo, santo, santo, Señor de los ejércitosmi.” Gospel Workers, 21.
Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.
Isaiasqa, 2001 watapi septiembre killapa 11 p’unchawmanta qallarqen sello churay pacha ukhupi Diospa llaqtanta rikuchispa, huk willakuyta apananpaq qonqa karqa huk llaqtaman, paykuna ñawiyuq kashaspapas mana rikuyta akllaqkuna, rinriyuq kashaspapas mana uyariyta akllaqkuna kasqankuman. Jesusqa, Alpha y Omega hina, pachak tawa chunka tawa waranqa runakunapa sello churay pachanpa tukukuyninta qallariyninwan rikuchin. Tukukuypi yapamanta kanqa huk willakuy apaq, Isaiaswan rikuchisqa, huk llaqtaman willakuy apaq, paykuna mana rikuyta nitaq uyariyta akllaqkuna kasqankuman. Chay willakuyqa pachak tawa chunka tawa waranqakunapa qhipa pichayta ruwanqa. Chay willakuyqa Cheqaq Kaypa siminkuna, Diospa profetico testimoniomantan apamusqa. Chay profetico testimonioqa chay “vision”mi, “llaqtaykipa suwa runankuna” nisqawan atiyta rikuchisqa kallpawan sayachisqa.
In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.
Qatiq qelqakunaq qelqapiqa sapa chay churanakuykunata sapanmanta hap’ispa hukninwan hukninta t’aqapi t’aqapi, siq’imanta siq’iman hina churasaqku. Milleritakunaq siq’in, Smithwan Whitewan siq’in, “sapa punchaw” nisqapa siq’in, 1989 watapi “chinchay llaqtapa qhapaqnin” nisqapa siq’in, Joelpa kuru insectokunaq siq’in, hinallataq kunan p’innakuy. Soqta ñawpaq p’innakuykuna, mayqinakunatachus siq’imanta siq’iman hina qhawarispa, sut’inchawan ñawpaq p’innakuyq cheqaq kayninta sayachinku, chaymi 1843 watapa pionerokunaq siq’i tablapi rikuchisqa kachkan. Chay cheqaq kayqa kaymi: Romaqa “llaqtaykipa suwakninmi”, paykunaqa kikinkuta hatunchakunku, urmaykunkuña, hinallataq musquy rikuyta sayachinku.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Rikurqanimi 1843 watapi siq’isqa cuadroqa Señorpa makinwan pusasqa kasqanta, chaymanta mana hukman tikrasqa kananpaq kasqanta; yupaykunapas Pay munasqan hinalla kasqankuta; makinpas hawapi kaspa, wakin yupaykunapi pantasqata pakasqanta, chay hinaqa manam pipas rikuyta atirqachu, makin chinkachisqa kama.” Early Writings, 74.
To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.
Chay siq’ikuy chay qillqasqa tablapi kaq chiqakunataqa, hukllapi kikinmi siq’ikun Espíritu de Profecía-pa atiyninta; hinaspa chay tabla sut’inchan Roma kasqanta, mana Estados Unidoschu, “la visión” nisqata sayarichiqta, chay “visión” nisqatan Salomón yachachiwanchik mana chay “visión” kaqtinqa Diospa llaqtan chinkananpaq kasqanta.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Supayqaqa … sapa kuti llullachisqanta yaykuchispaqa cheqaq kaqmanta karunchanqa. Supaypa qhipa llullakuyninmi kanqa Diospa Espiritunpa testimoniunta mana imapaqpas yupaychasqa kananpaq ruraspa. ‘Maypichus mana rikuyqa kanchu, chaypi runakuna chinkapunku’ (Proverbios 29:18). Supayqa yachaywanraq llamkanqa, imaymana ñankunapi, imaymana yanapakuqkunawanpas, Diospa puchuq runankunapa cheqaq testimoniopi confiaynin-ta chinkachinapaq.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Qillqashqas Testimoniokunapa contranpiqa satanikup hinalla ruphaychasqa cheqniymi kanqa. Satanaspa rurayninkunaqa iglesiakunapa iñiyninta paykunapi chinkachiyta munanqa, kayrayku: Satanasqa mana atinqachu hina sut’i ñanta hap’iyta llullakuyninkunata yaykuchinapaq, chaymanta almaskunata pantasqanpi watanapaq, Sichus Diospa Espiritunpa willakuykuna, huchachakuykuna, yuyaychaykunapas kasukusqa kanku chayqa.” Selected Messages, book 1, 48.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Maypi kaqlla rikuchisqapa urayninta qhawariq, llapa runakunapa sonqonkuta ñawinchariq, hatun k’anchayta chaskiqkunamanta kaynata nin: ‘Paykunaqa manan llaqikunchu nitaq mancharisqa muspharinkuchu paykunapa allin kawsayninmanta, espirituyninkumantapas ima kasqankurayku.’ Arí, paykunaqa kikinkupa ñanninkuta akllakurqanku, hinaspa sonqonkuqa millay millay ruwayninkupi kusikurqan. Ñuqapas paykunapa pantasqa yuyayninkuta akllasaq, manchakusqankutapas paykunaman apamusaq; imaraykuchus qayasqaypi mana pipas kutichirqanchu; rimasqaypi mana uyariwarqankuchu. Aswanpas ñawpaq ñawiykunapi mana allinta ruwarqanku, hinaspa mana kusisqaypi kaqta akllakurqanku.’ ‘Diosqa sinchi pantachiyta paykunaman kachamunqa, llullata creenankupaq,’ imaraykuchus mana chaskirqankuchu cheqaq kayta munakuypi, salvasqa kanankupaq, ‘aswanpas mana chanin kaypi kusikurqanku.’ Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.”
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
Yachachiq hanaqpachamanta tapurqan: “¿Ima aswan kallpayoq pantachiyraqchu yuyayta umallinman chaymanta, mana allin kaq kasqanta pakaspa qhawachispa, qamkuna allin cimientopi sayachkankichik nispa, Diospas ruwasqaykichikta chaskin nispa, ichaqa cheqaqpiqa achka imakunata kay pachapa yachayman hina rurachkankichik, hinaspa Jehovámanta huchallikuchkankichik? Ay, ancha hatun llullakuymin chayqa, sonqota apaykachaq pantachikuymi, chaymi yuyaykunata hapin, maypachachus runakuna, cheqaqta huk kutita reqsisqankumanta qhipaman, Diosta yupaychasqapa rikchayninta pantanku chaypa espiritunwan kallpanwanpas, hinaspa qapaq kasqankuta, imayuqmi aswan yapasqa kasqankuta, mana imapas pisiq kasqankuta yuyanku, ichaqa cheqaqpiqa llapan imapas pisiq kanku.” Testimonies, volumen 8, 249, 250.