In the last article we referenced the following words of Jesus.
Qhipa qillqapiqa Jesuspa kay siminkunata willarqanchik.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Llulla profetakunamanta allinta cuidakuychik, paykunaqa ovejakunapa p’achallanpi qankunaman hamunku, ichaqa ukhunpiqa mikhuq atoqkuna kanku. Ruruyninkunawanmi paykunata reqsinqichik. ¿Kashakunamanta uvasta pallankuchu, ichaqa cardokunamantataq higos-ta? Chay hinallataq sapa allin sach’aqa allin ruruta aparin; ichaqa millay sach’aqa mana allin rurutan aparin. Allin sach’aqa mana atinchu mana allin ruruta apariyta, nitaq millay sach’aqa atinchu allin ruruta apariyta. Sapa sach’a mana allin ruruta apaqqa kuchusqa kan, ninamanraq wikch’usqa. Chayraykun ruruyninkunawan paykunata reqsinqichik. Manam llapa ñoqaman “Señor, Señor” niqkunaqa hanaq pacha qhapaq suyuman haykunqachu, aswanpas hanaq pachapi kaq Taytaypa munayninta ruwaqmi. Achkha runakunan chay p’unchaypi ñoqata ninqaku: “Señor, Señor, ¿manachu sutiykipi willarakurqayku? ¿manachu sutiykipi supaykunata qarqorqayku? ¿manachu sutiykipi achkha musphay ruwaykunata ruwarqayku?” Chaymantataq paykunaman sut’ita nisaq: “Manam hayk’aqpas qankunata reqsirqanichu. Ñoqamanta anchhuriychik, qankuna mana allin ruwayta ruwaqkuna.” Chayrayku pipas kay nisqaykunata uyarispa hunt’aqqa, qaqa patapi wasinta sayachiq yuyaysapa runamanmi rikch’achisqa kanqa. Para uraykamurqa, mayukuna lloqsimurqaku, wayrakuna wayramurqaku, chay wasita maqamurqaku; ichaqa manam urmarqachu, qaqa patapin sayasqa karqa. Hinallataq sapa kay nisqaykunata uyarispa mana hunt’aqqa, aqu patapi wasinta sayachiq mana yuyayniyuq runamanmi rikch’achisqa kanqa. Para uraykamurqa, mayukuna lloqsimurqaku, wayrakuna wayramurqaku, chay wasita maqamurqaku; paytaq urmarqa, ancha hatunmi urmaynin karqa. Mateo 7:15–27.
The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.
1863 watapi hatarirqosqankuna rikuchin Laodiceapi Qanchis p’unchaw Adventismomanta qallariyta llulla cimientota rumiq allpapi sayachispa. Chaqi allpaqa saqra Satanaspa yachachikuynin pluralismomanta rikch’akuqmi, wiñay cheqaq kaypa Roca-ninman contrastaq. Wiñay cheqaq kayqa iskay testigokunapi takyasqami; chaymanta, Habacucpa iskay sagrado chartankunapi rikuchisqa cheqaqkuna, Adventismomanta pisillamanta pisillamanta saqisqa kaqkunaqa, Bibliamanta hurqusqami, hinaspa Profecíapa Espíritu-ninwan takyachisqa. Chay cheqaqkunaqa wiñay cheqaqmi.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
Awqaqaqqaqqa panaykunaq, panikunaq yuyayninkuta pantachiyta maskhan kay qhipa p’unchaykunapi huk llaqtata sayarichinapaq ruraymanta. Paypa llullakuy yachachisqankunaqa ruran kay pacha pachaq manchaykunamanta, chaymantaq kay horaq ruranakunamanta yuyaykunata karunchanapaq. Mana ancha chaninnaq hina reqsinku chay k’anchayta, mayqintachus Cristo hanaq pachamanta Juanman hamuspa qun Sapaq runankunapaq. Yachachinku ñawpaqpi kashaq rikch’akuykunaqa mana hina ancha importanqachu, sapaq atención nisqata chaskinankupaq. Mana imatapas valiqta ruranku hanaq pachaqmanta hamuq cheqaq kayta, hinaspataq Diospa llaqtanta suwaqkunku ñawpaq experiencia-ninkumanta, rantinpi qospa huk llulla ciencia-ta. “Kayhinan Señor nin: Ñankunapi sayariychik, qhawariychik, tapukuychik ñawpaq ñankunamanta maypichus allin ñan kashan; chaypi puriychik.” [Jeremías 6:16.]
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.
“Ama pipas qespichinapaq mana maskhachunchu ñoqanchik iñiykupa cimientonkunata llik’ipayta,—chay cimientokunaqa llamk’ayniykupa qallariyninpi churakusqakuna karqan, Diospa Siminta mañakuywan yachaychaspa hinaspa revelacionwan. Kay cimientokunapiqa pichqa chunka watamanta aswanñam hatarichispa hamushanchik. Runakuna yuyaymanchayta atinkuman musuq ñanta tariykusqankuta, churakusqa kaqmantapas aswan kallpayoq cimientota churayta atisqankuta; ichaqa kayqa hatun pantasqaymi. ‘Manam pipas huk cimientotachu churayta atin, ña churakusqa kaqmantaqa.’ [1 Corinthians 3:11.] Ñawpaq pachakunapiqa askhaq runakunan musuq iñiyta hatarichiyta munarqanku, musuq kamachiykunata sayarichiyta; ichaqa hayka unaytaq ruwasqanku sayarqan? Utaqmi usqhaylla urmarqan; manam Roca patapichu cimientakusqa karqan.” Testimonies, volume 8, 296–297.
When September 11, 2001 arrived so did the rains of the Holy Spirit.
2001 wata, setyembre 11 p’unchay chayamuspankama, Santo Espírituq paraqninpas chayamurqan.
“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 parachamqa Diospa llaqtanman urmamunqa. Huk atiyniyoq angelninmi hanaq pachatamanta uraykamunqa, hinaspan llapa kay pachapas k’anchasqa kanqa paypa hatun k’anchariyninwan.” Review and Herald, April 21, 1891.
When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.
Diospa llawllan tupayninwan New York llaqtapi hatun wasi rurasqakuna urmachisqa kaptin, qhipa paraqa ch’iqichiyta qallarisqa. 2001 wata, septiembre killapa 11 p’unchawnin chayamuchkaptin, papal kamachiykunapa yaku punkunkuna kicharisqa karqan.
“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.
“Kay pachapi mana allin ruwaykuna atipaykuptin, Protestante iglesiakuna, ‘Kayta nin Señor’ nisqata qispichisqankurayku, musphay hina sasachakuyman chayankaku. Paykunaqa pachapaq tikrasqa kankaku. Diosmanta rakisqa kasqankupi, llullakuyta hinaspa Diosmanta kutirikuyta suyupa kamachinman tukuchiyta maskhankaku. Hallp’api kamachiqkunata kallpachankaku kamachiykunata rurachinankupaq, huchayoq runapa chinkasqa atiyta kutichinankupaq; paymi Diospa templonpi tiyashan, kikinta Dios kasqanta rikuchispa. Roma Católicapa yachachikuyninkuna estadopa amachakuynin uraman apasqa kanqa. Bibliapa cheqaq nisqan protestanqa manaña much’asqa kanqachu, Diospa kamachisqanman mana kawsayninkupa kamachin hina hap’iqkunarayku.” Review and Herald, December 21, 1897.
The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.
Ley Patriot Act nisqanmi qallariyninta señalan, romano católico yachachiykunapa kamachisqa prinsipionkunata amachaypa; chaymi progresivamenteta apamun utqayllam hamuq domingo kamachiman. 11 septiembre 2001 p’unchawpi, tawa wayrakuna, kinsa kaq ay! nisqapi Islamta representan, wayrayta qallariqku.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Angelkunaqa tawa wayrakunata hark’achkanku, chayqa rikuchisqa kachkan huk phiñasqa caballo hina, cacharichikuyta maskhaspa, tukuy kay pachapa ñawpaqninman phawayta munaspa, puriyninpi wañuchiytawan chinkachiytawan apamuspa.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
«¿Wiñay pacha kayman yaykuy patapiña puñusunchikchu? ¿Chullallaña, chiri sonqoyoq, wañusqa hina kasunchikchu? ¡Ay!, munaymanmi iglesiakunanchikpi Diospa Espírituyninwan samayninwanpas llaqtanman phukusqa kanman, paykuna chakinkumanta sayarispa kawsanankupaq. Rikuyta munanchikmi ñanqa k’ichki kasqanta, punkuqa llaqlla kasqanta. Ichaqa chay llaqlla punkuta pasaspanchik, anchuyninqa mana tupuyoqmi.» Manuscript Releases, volumen 20, 217.
The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.
Paray, wayra, unu llulluyninwan chayamurqan 11 septiembre 2001 watapi, hinaspata Laodicea nisqa Qanchis punchaw Adventista iglesiata pruebaykurqan, imaynatachus judíokuna Cristopa bautismonpi pruebaykusqa karqanku, hinallataq Protestantekuna 11 agosto 1840 p’unchawmanta qallarispa pruebaykusqa karqanku. Chay p’unchawmanta pacha, 18 julio 2020 p’unchawpi hatariq mana kasukuy willakuykama, Laodicea nisqa Qanchis punchaw Adventista wasi astawan astawan urmayta qallarin, imaynatachus judíokunapa templon cruz ñawpaqpi ch’usaq, saqisqa kananpaq rimarisqa karqan hinallataq, hinaspata imaynatachus Protestantekuna 19 abril 1844 ñawpaq llakikuypi apostata Protestantismoman tikrarqanku hina.
The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.
Kimsa angelpa Laodicea kuyuyñinmi chaymanta qhepa tukukuynin pruebayuq rurayninman haykurqan; hinaspataq, 2001 watapi septiembre 11 p’unchaypi qallarisqa pruebay hinallataq, vírgenes nisqakunaqa machu ñankunaman kutimunankupaq waqyasqa karqanku, chay ñankunaqa manam ñawpaq ñawpaq kaq sutinchaykuna Millaritakunaq kuyuyñinllapachu karqan, mayqinchus hukñiqin chaymanta iskayñiqin angelkunapaq karqan, aswanpas kimsa angelpa kuyuyñinpa ñawpaq sutinchaykuna karqan.
The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.
Chay kallpawan pantasqa llullakuypa contexto ukhupi, chay sayayniyuq cheqaq-kunata mana chaskiypa unanchanqa Pablopa iskay Tesalonicensespi qillqasqan willakuymi. Chay willakuymi Danielpa librupi “sapa p’unchay” nisqawan unanchasqa, imaraykuchus Tesalonicenses qillqapi kaq pasajemanta William Miller hamuspa yacharqa Danielpa librupi “sapa p’unchay” nisqaqa pagano Roma kasqanta.
There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.
Qillqasqa librokuna kan Danielpaq qelqenpi “sapa p’unchawta” nisqapa ima kasqanta rimariq. Aswan achkhaqa pantasqañam, ichaqa huk Adventista teólogo allinta chayta sut’inchasqanmanta huk qelqata qhawayta munanki chayqa, tarinkiman The Mystery of the Daily, John W. Peterspa qelqasqanta. Kay qelqapiqa mana munanichu “sapa p’unchawta” nisqapa chay rakhuyninta rimanayta. Huk kutiqa huknin librokunapas kanmi “pitaq, imataq, imaraykutaq” nisqakunapa historianta qhawariq, imaynatas qhapaqlla “sapa p’unchawta” nisqapa llulla qhawasqanqa tukuyhinam Laodicea nisqa Qanchis Punchaw Adventista kasqapi sayarichisqa karqa.
The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.
“sapa punchaw” nisqaman tikrasqa hebreo simipa sut’inchasqan, hinallataq “sapa punchaw” nisqapa kallpachakuq qallarikuq cheqa chiqaq yachachiykunata contra hatarikuq qispichisqa mana kasqankumanta willakuy, 1901 watapi kuskanmanta qallarirqanmi; chayqa kutin-kutin Habacucpa Tablaspi rikuchisqa kashan, chaymantaq Danielpa libromanta qayna qillqasqakunapipas.
I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”
Kay qillqapiqa “sapa p’unchaw” nisqapa yuyaynin-ta Roma sutiyuqta qhesachisqa unanchawan tinkisqa profetico kasqankunallapi churayta munani. Pipas cheqaqtapuni Ellen Whitepa qillqasqankunapa kamachikuyninta chaskiqkunaqa, kay qatiqta ñawirispalla yachanankupaqmi imaqa “sapa p’unchaw” nisqapa cheqaq entiendenqa kasqanta.
“Then I saw in relation to the ‘Daily,’ 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 since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Chaymantaqa rikurqani ‘Sapa p’unchay’ nisqaman hina, ‘sacrificio’ simiqa runapa yachayninwan yapasqa kasqanta, hinaspataq mana qillqasqa qillqaman pertenecesqanta; hinaspa Señorqa paymanta allin qhawariyta qorqan juicio pacha waqaychayta willaqkunaman. Hukllachasqa kay karqa, 1844 watamanta ñawpaqta, yaqha llapallanmi ‘Sapa p’unchay’ nisqapa allin qhawariyninpi hukllachasqa karqanku; ichaqa 1844 watamanta pacha, pantaypi, huk qhawariykunata chaskirqanku, hinaspataq tutayaywan pantaypas qatiqnin karqan.” Review and Herald, November 1, 1850.
To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.
William Millerpa “sapa p’unchaymanta” yuyayninta mana chaskiyqa, kuskallataqmi Ellen Whitepa qillqasqanpa autoridadninta mana chaskiy kani; payqa rikurqanmi “Señorqa chayta allin qhawayninta qorqan juiciopa horanmanta waqyakuyta willaqkunaman” nispa. Hinallataqmi payman rikuchisqa karqan, “sapa p’unchaymanta” huk qhawaykunataq ruwasqanku “laqhatawan pantaytawan”, chaykunaqa mana Cristopa kayninpa señalkunanachu. Millerqa “sapa p’unchayta” Roma pagana kasqanta reqsirqan iskay kaq Tesalonicenses qillqata yachakuspan.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Ñawpaqman ñawirispa, mana tariyranichu huk kaqtachu maypichus chay [sapa p’unchayta] rikurqanman, aswanqa Danielpilla. Chaymantataq [huk concordanciapa yanapayninwan] chaywan kuskachasqa simikunata hap’irqani: ‘qichuy;’ payqa qichunqa sapa p’unchayta; ‘sapa p’unchay qichusqa kasqan p’unchaymanta,’ hukkunapas. Ñawpaqman ñawirispa, yuyarirqani mana ima k’anchaytapas tariymanichu chay qillqapi; qhipamanmi chayarqani 2 Tesalonicenses 2:7, 8-man. ‘Mana allin kaypa pakasqa misterionñamña llamk’ashan; ichaqa kunan hark’aq kaqqa hark’anqaraqmi, ñanmantataq horqosqa kanan kama, chaymantataq mana allin runaqa rikuchisqa kanqa,’ hukkunapas. Chay qillqaman chayasqaypi, ay, ancha sut’i, ancha hatun k’anchayniyuqmi cheqaq kaq rikurirqan! Chaypin kashan! Chaymi sapa p’unchayqa! Allin, kunanqa, ¿imataq Pablo nin ‘kunan hark’aq kaq’ nisqawan, utaq hark’aqwan? ‘Huchayoq runa’ nisqawan, ‘mana allin kaq’ nisqawampas, Papakuymi niyta munan. Allin, ¿imataq Papakuyta hark’an mana rikuchisqa kananpaq? Arí, Paganismom; chayqa, ‘sapa p’unchay’ nisqaqa Paganismota niyta munanmi.” —William Miller, Second Advent Manual, página 66.” Advent Review and Sabbath Herald, 6 enero, 1853.
Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.
Qhipamanqa, Laodiceayuq Adventismoqa churarqanmi waqllachiypi Miller-man qusqan cheqaq yachayta, hinallataq juiciopa pachan qayayta qawaqkunaman qusqanta, apostata protestantismopa pantasqa yuyayninrayku, mayqinchus ninqa “sapa punchaw” nisqaqa Cristopa santuarionpi ministerionta rikuchisqanta. Chay yachayqa mana allinchu achka nisqakunapi; ichaqa manam pantasqa kasqallachu, aswanpas ninmi supaymanta huk unanchaqa Cristomanta huk unanchasqa kasqanta.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Chhaynaqa, dragón nisqa, ñawpaqtaqa, Satanasta rikuchin, ichaqa iskay kaq yuyaypiqa, pagano Romapa unanchaqninmi.” The Great Controversy, 439.
Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.
Millerqa “sapak’” nisqaqta reqsirqa Roma pagana kasqanta, dragonta; ichaqa Laodicea Adventismom chaskirqan urmasqa Protestantismomanta yuyayta, chayqa Cristopa hanaq pacha santuariopi ministerionta reqsichisqanta. “Sapak’” nisqapa Millerpa reqsichisqanta, Roma pagana kasqanmanta, mana chaskiyqa, iskaynin sagrado qillqasqa tablakunapi rikuchisqa cheqaqta mana chaskiytam reqsichin; chay tablakunaqa Habacuc iskay kaq capítulo hunt’asqanm karqan. Chayrayku, chayqa huk qallariy cheqaqta mana chaskiymin, imayna Levítico iskay chunka suqta kaqpi qanchis kutikuna mana chaskisqa karqan hina.
To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.
“sapa p’unchayllapi” nisqa, pagano Roma-ta rikuchisqanta cheqaqta mana chaskiyqa, Adventismoq cimientonkunata chaymanta Profecíaq Espíritu-ninpa atiy kamachikuyninta mana chaskiymi. Satanaspa huk símbolo-ninta Cristopa símbolo-nin hina reqsichiyqa, Cristopa ruwasqan llank’ayta Satanaspa ruwasqan llank’ay hina reqsichiywan kikin parallelonmi.
“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.
“Cristota chaskispa, judiokuna mana pampachanakuy atiy huchata rurarqanku; hinaspataq, kuyapayakuypa waqyayninta mana chaskispa, noqanchikpas chayllataq pantayman urmayta atisun. Kawsaypa Kamachiqninta insultota qorqanchik, hinaspataq payta p’enqayman churanchik Satanaspa sinagoganpa ñawpaqenpi, hanaq pacha tukuy unibersopa ñawpaqenpipas, paypa kachamusqan willaqninkunata uyariyta mana munaspa, aswanqa Satanaspa rantin runankunata uyarispa, pikunachus alma-ta Cristomanta karunchayta munanku. Kayta rurasqankamaqa, manan ima suyayniyuqchu tarinman nitaq pampachayta, hinaspataq tukukuypi Dioswan allinyakuyta munaytapas llapanmanta chinkachinqa.” The Desire of Ages, 324.
When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.
Laodiceayuq Adventismom “sapa p’unchawta” hinaspa qanchis kuti tiempokunata ima nisqankuta yachaypa hatun qallarinta mana chaskispaqa, manam Espíritu de Profecíaq autoridadninta, nitaq cimiento-kunatapas chaskirqankuchu, aswanpas William Millerpa ruwasqantaqa chinkachirqanku; paymi ángel Gabrielwan huk ángelkunawan pusasqa karqa chay entendimientokunaman chayananpaq.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
Diosqa angelninta kacharkan, huk chakra llamkaq runapa sonqonman kuyuchinampaq, payqa Bibliata mana creenqachu karqa, hinaspa profecíakunata maskhananpaq pusananpaq. Diospa angelkuna kutin kutin watukuq chay akllasqa runata, yuyayninta pusananpaq hinaspa Diospa llaqtanpaq wiñaymanta tutayaq profecíakunata entiendenanpaq kicharinanpaq. Chaymanmi qosqa karqa cheqaq kaypa watun qallariynin, hinaspataq pusasqa karqa t’inkikuna qhipanta qhipanta maskhananpaq, chaymanta Diospa Simi nirqanta musphaywan admiraciónwan qhawarinankama. Chaypi rikurqa huk hunt’asqa cheqaq kaypa watunta. Chay Simi, mana Diospa samayninwan qelqasqa kasqanta yupaychasqan, kunanqa qhawayninpa ñawpaqenpi kicharikurqa sumaq kaynintawan hatun k’anchaynintawan. Rikurqataqmi huk parte Escrituraq huknin parteta sut’inchaykuchkan, hinaspa huk pasajeta mana entiendenanpaq wisq’asqa kaptin, Simipa huknin partinpi tarikurqa chayta sut’inchaqta. Diospa sagrado Siminta qhawarirqa kusikuywan, aswan ukhu respetowan manchakuy admirasqawan ima. Early Writings, 230.
“His angel” is an expression that identifies the angel Gabriel.
“Paypa angelnin” nisqaqa rimaymi, chaywanmi angel Gabrielta reqsichin.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
Angelpa siminkuna, “Ñuqam Gabriel kani, Diospa qayllanpi sayaq,” nisqan, qawachin hanaq pacha kurkuna chawpipi ancha hatun yupaychasqa kasqanta. Danielman willakuywan hamuspanmi nirqan: “Kaykunapi yanapaqniypiqa mana pipas kanchu, aswanqa Miguellla [Cristo], qankunapa kamachiqniykichik,” nispa. Daniel 10:21. Gabrielmantaqa Salvadorqa Apocalipsispi rimarin, nispa: “Paymi kachamurqan, hinaspan angelninwan señaspa reqsichirqan sirviqnin Juantaman.” Apocalipsis 1:1. El Deseado de Todas las Gentes, 99.
The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.
Satanap simbolonta Cristopa simbolon kasqan riqsichiyqa mana pampachay atiy huchaman kaq paralelollachu, aswanpas mana pampachay atiy huchaqa Cristoq kachamusqan willakuqkunata qhespichaspa mana chaskiywanmi tinkisqa kachkan. Chayhinaqa “sapa p’unchaw” nisqaqa mana pampachay atiy huchap simbolon tukupun, hinaspa “akllasqa” runa, William Miller, chay cheqaq kaq yachayman allinta pusasqa kasqanta entiendespa, chaymanta qhipaman chay cheqaq kaq mana chaskisqa kaptin, chayqa chiqapta iskay kaq Tesalonicensesmanmi tupapun, mayqenqaqa kikin Escritura pasajemi kachkan maypichus Miller tarisqanta rurasqa karqa. Chay cheqaq kaqta mana chaskiyqa cheqaq kaqta mana munasqaykiq pruebanmi, hinaspa chay hatariyqa Santo Espirituta qichuspa, Satanap mana ch’uyanchasqa espiritunta qusqa kayta rurapun, chaytan Pablo sinchi pantachiy nispa sutichan.
Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.
Hinallataqmi, “llaqtayki runakunamanta suwa runakuna”, paykunaqa “rikuyta sayachinku”, chayhinallataq “sapa p’unchaw” nisqapas pagano Romaq unanchanmi. Iskay Tesalonicensespa contexto-ninpi, Pablo yachachin iskay kapitulopi willakuyta mana chaskisqankuqa chay hina ruraqkunaqa cheqaq kayta mana munakusqankumanta qhawachisqanmi. Cheqaq kayta, kapitulopi rikuchisqata, mana munakusqankurayku, sinchi pantachikuyta chaskinku.
All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.
Llapa profetakunaqa qhepa p’unchaykunamantam rimashanku, hinaspataq kay qillqapi ñawpaqmanta inspiradu pasajekunaqa reqsichinku atipaq pantachikuyqa chayamunanta cheqaqta mana munakuqkunaman Santo Espíritu taqyasqa kachkaptin. Huk claseqa aceiteta chaskishan, huk claseñataq atipaq pantachikuyta chaskishan.
The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:
Espíritu Santoqa hich’akun historiapaq uk tiempopi, Espíritu Santoqa qechusqa kashan chaykunamanta, yachaypa yapakusqanta mana chaskiqkunamanta, mayqen yachaypas kicharisqa kashan iskay pruebakuy tiempokunapi, sellasqa tiempoqpi, septiembre 11, 2001 p’unchawmanta qhipaman hamuq Domingo kamachikuykama. Ñawpaq pasajeta yapamanta nispa:
“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause 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.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
“Qhepa p’unchaykunaman uray qhawarispa, chay kikin mana tukukuq atiyniyuq kallpa kayhinata willan, pikunamanta ‘cheqaq kaqta munaspaqa mana chaskirqankuchu, qispichisqa kanankupaq,’ nispa: ‘Kayrayku Diosqa sinchi pantachiyta paykunaman kachamunqa, llullata iñinankupaq: llapa paykuna cheqaq kaqta mana iñispa, mana allin ruraypi kusikusqankurayku, huchachasqa kanankupaq.’ Paypa Simi yachachikuykunata paykuna qhispichispa mana chaskiptinkuqa, Diosqa Espiritunta qichun, hinaspa paykuna munasqanku llullachikuykunaman saqiykun.” Early Writings, 46.
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
Sapa siq’imanta siq’iman, Daniel yachachin, qhepa p’unchaykunapiqa llaqtaykimanta suwakunaqa, (Roma nisqap unanchaqnin) muskhayninta sayarichinankuta. Suwakunaqa hinallataq “sapa p’unchay” nisqawan rikuchisqa kanku. Salomón yachachin, qhepa p’unchaykunapi mana muskhayninyoqkunaqa wañunankuta, chayqa q’ala kashaqtin. Q’ala rurasqa kayqa Laodicea runa kaymi, Laodicea runataq mana yuyayniyoq sipas virginmi.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Mana yuraq millay yuyayniyuq sipaskunawan rikuchisqa Iglesiapa kayninqa, Laodicea nisqa kaynin hinallataq rimarisqa kachkan.” Review and Herald, August 19, 1890.
To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.
Chaupi Tuta Qapariy willakuy chayamunan pachapi mana yuyayniyuq sipas virgen kasqa kayqa, Juanpa Apocalipsis chunka suqta kaq capítulo nisqanpi qillqasqanman hina rikuchiytaqmi: “q’ala kacharisqa kayniykipa p’enqaynin.” Juanpa yuyaychakuynin suqta kaq plaga nisqapiqa kimsa hukllachasqa tinkuymanta rimashan: dragónmanta, bestiamanta, llulla profetamanta; paykunaqa 1989 watamantapacha kay pachata Armagedónman pusay proceso nisqapi kashanku.
Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.
Pablopa willakuynin Iskay Kaq Tesalonikaman qillqapiqa manam sasanchu Danielpa rikuchisqanman hina paganu Romam “sapa p’unchaypaq” nisqawan sut’inchasqa kasqanmanta rimaylla, aswanpas chay kapituluqa paganu Romapa papal Romawan kasqan tinkuyninmantaqa kallpachkan. Paganu Roma hark’arqunmi (qhepachinmi) huchayoq runata kay pachapa tiyananman mana chayamunanpaq 538 watapi. Hukllaña paganu Roma qichusqa kaptinmi, chaymanta “mana allin ruwaypa pakasqa yachaynin,” “chay mana allin runa,” Roma llaqtapa papanninqa, rikuchisqa kan. Chay kapitulupeqa Pabluqa paganu Roma hinallataq papal Roma ukhupi huk sut’i profetiku tinkuynintam reqsichin. Chay kapitulu yachachisqanta mana chaskiyqa cheqaq kayta mana chaskiymi, hinallataq sinchi pantasqa yuyayta chaskiy.
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 worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause 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. 2 Thessalonians 2:3–12.
Ama pipas ima ñanwanpas ama qamkunata llullachichunchu: chay p’unchayqa manam hamunqachu, ñawpaqta huk hatun sapaqchasqa, wiñay k’uchuy chinkayman urmay hamuspa, hinaspa hucha runa rikuchisqa kanankama, chinkaypa churin; paymi tukuy Dios nisqapa contran sayarin, tukuy yupaychasqa kaqpa patanman hoqarikun, chayhinaqa Dios hina Diospa templonpi tiyaykuspa, kikinta Dios kasqanta rikuchin. ¿Manachu yuyarinkichis, qamkunawanraq kashaspay chaykunata nisqayta? Kunanqa yachankichismi imatachus hark’achkan, paypa pachanpi rikuchisqa kananpaq. Mana allin kaypa pakasqa kaqninqa ñam llank’achkanña; ichaqa kunan hark’achkaqmi hark’achkanqa, ñanmanta oqarisqa kanankama. Chaymantataq chay mana allin runaqa rikuchisqa kanqa, paytataq Señorqa siminpa samayninwan tukuchinqa, hamuyninpa k’anchayninwantaq chinkachinqa: payqa Satanaspa llank’ananman hina hamuqmi, tukuy atiyniyuq kaywan, señalakunawan, llulla musphachikuq milagrokunawan, chinkaqkunapi mana allin kaypa tukuy llullachikuyninwanpas; imaraykuchus manam cheqaq kaypa munakuyninta chaskirqankuchu, salvasqa kanankupaq. Chayraykun Diosqa sinchi pantachikuyninta paykunaman cachanqa, llullata creenankupaq: chayhinaqa tukuy cheqaq kayta mana creeqkuna, aswanpas mana allin kaypi kusikuyta tarirqkuna, huchachasqa kanankupaq. 2 Tesalonicenses 2:3–12.
Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.
¿Imarayku kay qhipa p’unchawkuna runakuna “condenasqa” kanku? ¿Imarayku paykunaman “atiyniyuq pantasqa yuyay” kacharisqa? ¿Imarayku paykuna “chinkapunku” hinaspa chayhinataq qhawachinku lluch’u kayninkupa p’enqayninta? Qillqasqa pasajepi nisqanman hina, chayqa imaraykuchus paykuna manam munakunkuchu cheqaq kayta; chay kapitulumanta nisqa cheqaq kaytaq reqsichin: pagan Roma, Bibliamanta profecíapi tawa kaq qhapaq suyuta, hark’anqa papal Roma, Bibliamanta profecíapi phisqa kaq qhapaq suyuta, tiyana pataman mana wichariyninpaq, paganismota apasqa kama.
The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.
Kay capítulo nisqapi ri pagano Romawan papal Roma wan tinkuyqa reqsisqa kashan, chay tinkuyllatataq Juanpas reqsichin Pergamopi iglesiatawan Tiatirapi iglesiatawan tinkusqankuwan. Pergamoqa pagano Romawan tupaqmi, Tiatiraq papal Romam. Pablowan Juanwan iskay testigokunata qunku iskaynin atiykunap chay tinkuymanta, hinallataq Daniel qillqapas.
In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.
Daniel qillqapiqa, pagano Roma papal Romawan ima tinkuynin kasqanta kutikutikuspa rikuchin. Daniel iskaypiqa, llump’aq t’uruwan fierru chaqrusqa hina sut’inchasqa kashan. Daniel qanchispiqa, pagano Roma hinallataq papal Romaqa “hukniray” qhapaq suyukuna kanku, chaymanta Daniel iskayqa iskaynin atiyniyuqkunata chaqrusqa hina rikuchiptinpas, qanchis kaq qillqapiqa papal atiyqa pagano Romaq chunka waqrayuq qhapaq suyunmanta lluqsisqanta sut’ichin. Daniel pusaqpiqa, versículo isqunmanta chunka iskayninkama uchuy waqraqa Roma kikinmi iskaynin fasesninkupi. Versículo isqunwan chunka hukniyuqpiqa uchuy waqraqa qhari rimaypim kashan, chaymi pagano Romata reqsichin; versículo chunkapiwan chunka iskayniyuqpiqa uchuy waqraqa warmi rimaypim kashan, chaymi papal Romata reqsichin.
In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.
Daniel qanchis pusaqniyuq kapítulopi, chunka kimsayuq versículopi, Roma pagana hinallataq Roma papal nisqakuna iskay ch’usaqyachiq atiykuna hina rikuchisqa kanku. Roma paganaqa “sapa p’unchaw” ch’usaqyachiq atiymin, Roma papaltaq hucha pampachaq ch’usaqyachiq atiymin. Chunka hukniyuq kapítulopi, kimsa chunka hukniyuq versículopi, Roma paganaq “sapa p’unchaw” ch’usaqyachiq atiyninmi churaykuq ch’usaqyachiq millay ruwayta, chaymi papal atiyqa. Chunka iskayniyuq kapítulopi, chunka hukniyuq versículopi, Roma paganaq “sapa p’unchaw” ch’usaqyachiq atiyninqa qichusqa kachkan papadoq ch’usaqyachiq millay ruway atiyninta sayarichinapaq.
The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.
Roma llaqtaypa iskay ch’usaqyachiq atiyninkunapa t’inkisqanqa Danielpa hinaspa Apocalipsispa qillqankunapi huk hatun tema kashan, chay t’inkisqantaqmi Pablo reqsichin munakuspa jap’ikunan cheqaq kashqanta, imaraykuchus chaylla qespichin runata llulla simita iñispam paqarichisqa sinchi pantasqanmanta. Diosqa mana hayk’aqpas yanqallan kutichinchu, hinaspa sapa rikuchiy, pagano Roma llaqtapa papal Roma llaqtawan t’inkisqanmanta, kay yachaymanta kikinpa sapan willakuyninta apamun; ichaqa qhipa p’unchaykunapi Roma llaqtapa unanchaqninta qhesachayqa, qepa para-ta qhesachaymi, hinaspa chaypa rantinpi sinchi pantasqata chaskiy. Chayqa wiñaypaq q’ala Laodicea runa hina reqsisqa kaymi.
The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.
Laodiceagua Adventista historiadorcuna, William Millerpa ruolanman hinallantapas ruraynintapas mana ima sagrado manchaywan rikuchispapas, paypa yachayninmi carca Roma paganawan Roma papalwan tupanacuyninta reparaspa, chaymi profetico estructura casha, maymanmi pay “llapantata” profetico aplicacionnincunata sayacherca. Gabrielwan huñusca huac ángelcunami Miller-ta pusarcurcan Roma paganawan Roma papalwan tupanacuyninta entiendenanpaj; ichaca paypa historiampi, mana ricurcachu Roma-ta quimsa-rupu entidad hina, dragónmanta, bestiamanta, hinaspa falso profetamanta compuestata.
In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.
Paypa pachapiqa, Estados Unidos manaraqmi qallarisqaraqchu llulla profeta hina rurayninta, imaraykuchus Estados Unidos-pa protestantekunaqa 1844 watakama manaraqmi Roma-pa ususinkuna karqakuchu; chaymanta, Miller-pa tiyanan llamkayninqa ñamña churakusqa karqa 1843 watapa kartapi, mayqinmi ruwakusqa karqa 1842 watapa mayo killapi.
In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”
1989 watapi Daniel qillqap chunka hukniyuq kapitulumanta qhipa suqta versículokuna kichasqa karqan, chay pacha mensajeronta apaq runapas reqsirqan chunka hukniyuq kapitulumanta tawa chunka versículomanta pichqa chunka pichqayuq versículokama kinsa kallpakuna profétic ruwayninkuta purichisqankuta. Tawa chunka versículopi urin llaqtap reyqa dragón kallpami; hanaq llaqtap reyñataq papal kallpami, qallariyninpi 1798 watapi wañuypaq ch’aqisqa nanayninta chaskisqa karqan, Napoleón Francia dragón kallpap makinwan. Chay versículopi papal kallpa wañuypaq ch’aqisqa nanayninta hampiy llamk’ayta qallarin. 1989 watapi hanaq llaqtap reyqa Unión Soviética dragón kallpaman kutichin, mayqinchus chaypacha urin llaqtap reyñam karqan. Catolicismop bestiaqa Unión Soviéticaman kutichispa, Estados Unidospa rantin soldadonwan hamurqan, Apocalipsis qillqap chunka suqta kapitulumanta llulla profétanwan. Dragón urin llaqtap rey, bestia hanaq llaqtap rey, hinaspa carruajekunamanta, caballerokunamanta, barcokunamantapas llulla profetaqa llapanmi tawa chunka versículopi rikuchisqa kashan, chaymanta profétic siq’iqa pichqa chunka pichqayuq versículopi tukukun, maypichus papal kallpaqa “yanapaqnin mana kaqtin tukukuyninman chayan.”
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.
Armagedón, Apocalipsis chunka suqtayuqpiqa, huk simboliku allpapacha suyumi, runakunaq hatarikuyninta reqsichiq, Cristoq kutimuyninmanta ñawpaqta. Armagedónqa huk símbolo. Chay simiqa iskay simimantam ruwasqa kachkan: “Har”, urqu ninanpaq, hinallataq “Megiddo”, mayqenchus Jezreel pampaq sutinqa. Juanpa huk urquta Megiddowan huñusqan, Megiddoqa huk pampachaq kasqanmanta, profecíata yachaq runata willan Armagedónqa huk símbolo kasqanta, maypachachus huk allpapacha willakuyta apamun; Jezreel pampapiqa mana ima urqupas kanchu.
The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.
Jezreel Pampaqa kinsa kachkan kimsa qochakuna (Mediterráneo Qocha, Galilea Qocha, hinaspa Wañuy Qocha) hinallataq Jerusalén llaqtapurawan chawpipi. Chayqa norte Israelpi mast’ariyninmanta aswan chawpipin kachkan, kay kimsa unu ayllukuna hinaspa Jerusalénpas muyuriqnimpim huk-huk suyukunapi tarikun. Daniel chunka hukniyuq qelqapi tawa chunka pichqayuq versículopi nortemanta reyqa tukukuyninman chayan, mana pipas yanapananpaq; chay versículupitaqmi paypa geográfico tukukuyninta reqsichin qochakuna chawpipi hinaspa Jerusalénpa sumaq santu orqon chawpipi. Daniel chunka hukniyuq qelqapi tawa chunka versículunmi qallarichin kimsa atiykunata, mayqenkunachus papal atiyniyuqpa wañuchiq ch’akiy paqarisqamanta hampiyninpa hinaspa qhipa tukukuyninpa rimayninpaq kanku.
The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.
Kay qhichwaq rimayninmi 1798 watapi tukukuy pacha kasqanta reqsichin, chay pachapi papakuna kamachiyqa wañuchiq ch’akiynta chaskirqan; hinaspa chusku chunka phisqayuq versiculonqa wiñaypaq wañuchiq ch’akiynta reqsichin. Papakuna kamachiypa ñawpaq wañuyninmanta qhipa wañuyninkama profetiku historiqa runakunaq hatarikuyninta reqsichin, paykuna papakuna kamachiyta yapamanta aswan hatun kayninman kutichispa, wañuchiq ch’akiynin hampisqa kaptin, ichaqa papakuna kamachiypa tukupay wañuynin manaraq chayamuchkaptin. Chay suqta versiculokunaqa cheqaq kaypa sellonta apamun, qallariyninpas tukukuyninpas iskayninpi papakuna kamachiypa wañuyninmi kashan, chawpi versiculokunataq runakunaq hatarikuyninmi kashan, imaynachus ñawpaq wañuchiq ch’akiynin hampisqa kan chayta.
Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.
Miller-manqa hanaq p’unchaymanta angelkunapa qespichisqan k’anchayta chaskirqan, pagano Roma papal Roma ima tinkuyninmanta. Millerpa hamut’ayninpaq llaveqa, profetakuq rikch’ayta allin hamunankupaq, hinallataq llapa profetakuyninman churakusqanpaq, iskay kaq Tesalonicensespi nisqa “sapa p’unchay” karqan. Chay kapituluypi “sapa p’unchay” nisqaqa pagano Roma kasharqan; chaymi William Miller hamut’asqan rikch’ayta sayarichirqan, imaraykuchus Roma, chunka hukniyuq kapitulumanta chunka tawaq versiculopi “llaqtaykipa suwa runakuna” nisqaqa, rikch’ayta sayarichin.
The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.
1989 watapi yachaypa yapakusqanta entiendenanpaq hatarichisqa chasquiqa Roma llaqtapa kimsa‑rikch’aynin kasqanta entienderqan. Millerqa ñawpaq angelpa, iskayñiqin angelpawan chasqin karqan, paymi Roma llaqtapa ñawpaqtaq iskayñiqin rikch’ayninkunata entienderqa, kay pachak sut’i rikch’ayninta tukuy pachaman qhawachinanpaq. Kinsa ñiqin angelpa chasqinmi Roma llaqtapa llapa kimsa rikch’ayninkunata entienderqa, chayrayku payman willasqa pachak sut’i rikch’ayninta tukuy pachaman willakunanpaq sayarichinanpaq.
The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.
Roma llaqtap ñawpaq rikurimuynin karqan pagano Roma. Pagano Roma-manta lluqsirqan papal Roma, iskay kaq rikurimuynin. Ñawpaq iskay rikurimuykunamanta lluqsirqan kunan pacha Roma, dragónpa, bestiapa, hinaspa llulla profetapa kimsa kuti huñunakuy.
We will continue the line of the controversy of “the daily” in Advent history in the next article.
Qatiq qillqasqapiqa, Adventpa historiapi “sapa p’unchawpa” nisqamanta rimanakuypa siq’inta qhipa qillqapiqa qatipasaqku.
“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.
“Mayqen runapa hawa qawananta urayman qhawaq, llapa runakunapa sunqunkuta ñawiriq, hatun k’anchayta chaskiqkunamanta nin: ‘Manam ñak’arichisqa, ni musphachisqa kachkanku chu paykunapa allin kawsaymanta huchallikuyninkumanta, espiritupi imayna kasqankumanta.’ Arí, paykunaqa kikinkupa ñanninkutam akllasqaku, hinaspa almañinkupas millay ruwayninkupin kusikunku. Ñoqapas paykunapa pantasqa yuyayninkutam akllasaq, manchakusqankutataq paykunaman apamusaq; imaraykuchus waqyasqaypiqa mana pipas kutichirqanchu; rimasqaypiqa mana uyariwarqankuchu; aswanpas ñawpaqñiykipi mana allintam ruwarqaku, hinaspa mana kusisqaypi kachkaqtam akllarqaku.’ ‘Diosqa sinchi pantachiytam paykunaman kachamunqa, llullaqta iñinankupaq,’ imaraykuchus mana cheqaq kay munakuyninta chaskirqankuchu, salvasqa kanankupaq, ‘aswanpas mana allin ruwaypin kusikurqaku.’ 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.’
Hanaq yachachiq tapurqan: “¿Ima aswan kallpasapa pantasqa umata llullachinman, allin cimientopi sayachkanki nispa purichisqaykiwan, hinaspa Dios ruwasqaykikunata chaskin nispa qhawarichisqaykiwan, ichaqa cheqaqpiqa achka imakunata kay pachapa yuyayninman hina rurashanki, hinaspa Jehovápa contranpi huchallikushanki? Ay, hatun llullakuymi chayqa, munaychaq pantakuymi, umakunata hap’iq, mayqenkunachus huk kuti cheqaqta reqsisqanku, paykuna Diosta manchakuypa rikch’ayninta pantanku chaypa espiritunwan kallpanwanpas; hinaspa qhapac kasqankuta, achka imayuqman yapasqa kasqankuta, mana imapas faltasqanta yuyanku, chaymantaq cheqaqpiqa llapa imapin pisichisqa kashanku.”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Diosqa manam cambiasqachu paypa cheqaq sirviqninman, pichus p’achankuta mana qhelliyuqta waqaychashanku chaykunaman. Ichaqa achka runakuna waqyaspa ninku: ‘Thak kaywan qespichisqa kay,’ nispa, chaykuna pataman utqayllam chinkay hatun hamushan. Mana tukuy sonqomanta arrepentikuy kaptinqa, mana runakuna sonqonkuta huchankuta willakuspa uraykachinku chayqa, hinaspa Jesuspi imayna kasqan hina cheqaqta chaskikunku chayqa, manam hayk’aqpas hanaq pachaman yaykunkachu. Ñuqanchikpa chawpipi chuyaachiy ruwakuptinqa, manañam samayllapi tiyasaqchu, qhapaq kasqanchikmanta, imaymanayuq kasqanchikmanta hatunchakuspa, mana imatapas faltachikuspanchik.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“¿Pitaq cheqaqtapuni niymanman: ‘Qoriyku ninapi pruebakusqa kashan; p’achaykuqa kay pachawan mana qhellichasqa kashan’?” Rikurqani Yachachiqniykuta sutichasqa chaninnaq kay p’achakunaman señalasqanta. Chaykunata qichuspanqa, uraman kaq qhellichakuyta rikuchirqan. Hinaspan niwarqan: “¿Manachu rikunki imayna llullakuspa, hatunchakuspa qhellichakuyninkuta, millay ismuynintawan pakarqanku? ‘¿Imaynatan cheqap sonqoyoq llaqtaqa mañakuy warmi hina tukurqa!’ Taytaypa wasinqa rantinakuypa wasi ruwasqa kashan, maymantaq diosmanta kaq presenciawan k’anchaypas ripusqaña! Kayrayku pisi kallpalla kashan, kallpataq mana kanchu.” Testimonies, volumen 8, 249, 250.