We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
Kunanqa rimashanchik Adventista historiapi Romaq imaymana símbolokunamanta rimasqakunaq profético siq’inmanta. Kunanqa Danielpa libropi “sapa punchaw” nisqamanta rimashanchik. Chay rimanakuyqa Adventismoq cimientonkunaq qhesachakusqanta qhawachin, Profecíaq Espíritunpa autoridadninpa qhesachakusqanta, hinallataq Diospa akllasqan willakuqpa qhesachakusqanta. Millerpa llamk’ayninta qhesachaypas hanaq pacha angelkuna Miller-man qorqanku yachachikuyta qhesachaytam siqnin, chay angelkunaqa Miller-ta pusarqanku chay yachay yapakusqanmantam lloqsisqa mensajeq hamut’ayninman, maypachachus Danielpa libro 1798 watapi kichasqa karqa.
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in 2 Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s Word.
Cheqaqta qhispichiq atiyta (Roma pagana) reqsichiq cheqaqta mana chaskiqkuna, chay atiy papal nisqata 2 Tesalonicensespi rikurichisqa kaptin hark’arqa, rikuchinku mana cheqaqta munasqankuta; cheqaqta munayta qichusqankuraykuqa, llullata chaskinku. Chay llullaqa kutin kallpayoq pantayman urmachin paykunata. Llullaqa causanmi, chay chaskisqanku kallpayoq pantayqa efectonmi. Cheqaqta mana munayqa paykunap motivasionninkun. Llullaqa rikuchin akllakusqankuta Biblia yachachiykunata achka rikch’ayninpi chaskinankupaq, mana absoluto cheqaqta creeqkunapa contranpi. Chayraykun Isaíaspa rikuchisqan, Pabloq kallpayoq pantayninmanta, pantaykuna nisqahinam rikuchisqa, manam huk pantayllachu. Huk claseqa chay cheqaqta munakuna, absoluto cheqaq kasqanta chaskiqkuna, hinaspa Isaías nisqanman hina reqsisqa kanku Diospa Simiyninman manchariyniyoq khatatikuqkuna hina.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. 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. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Kaymi nin: Hanaq pachaqa tiyay tronomiymi, kay pachataq chaki sayanallaymi. ¿Maypitaq wasiqa noqapaq ruwasqaykichik? ¿Maypitaq samayniypa maynin? Llapan chaykunataqa makiymin ruwaran, llapan chaykunaqa karqanñam, ninmi Señor. Ichaqa kay runamanmi qhawarisaq: wakcha kasqaman, sunqun p’akikukman, simiyman mancharispa chukchurqaqman. Pitaq torota wañuchiqa runata wañuchisqan hinam; ovejata sacrificiopi haywaqqa allqupa kunqanta kuchusqan hinam; ofrendata haywaqqa khuchi yawarta haywasqan hinam; inciensota rupachiqtaq ídolota saminchisqan hinam. Arí, paykunaqa kikin ñanninkutam akllakurqanku, almaninkutaq millay ruwaqaykunapi kusikurqan. Noqataq paykunapa pantasqa yuyayninkutam akllasaq, manchasqankutataq paykunaman apamushaq; imaraykuchus waqyaptíy mana pipas kutichimurqanchu; rimaptíy mana uyariwarqankuchu; aswanpas ñawpaqniypi mana allintam ruwarqanku, mana kusichiwaqniytam akllakurqanku. Uyariychik Señorpa siminta, qankuna paypa siminrayku chukchurqaqkuna: “Sutiyrayku cheqnikusunkichik, qarqosunkichik,” nispa wawqeykichikqa, “Señor hatunchasqa kachun,” nirqanku; ichaqa payqa qankunapa kusikuyniykichikpaqmi rikurinqa, paykunañataq p’enqayman churakusqaqa kanqaku. Isaías 66:1–5.
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
Diospa Siminman khatatichikqa Israelpa qarqusqankuna kanku, paykunataq qhepa p’unchaykunapi banderapa hina rikuchisqa kanku.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Payqa huk llaqtakunapaq unanchata hatarichinqa, Israelpa qarqusqankunata huñunqa, hinaspa Judápa ch’iqnisqa masinkunata kay pachapa tawa kuchunkunamanta tantachinqa. Isaías 11:12.
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
Diosmi reqsichin paylla kasqanta ruraran wasita, chaytaqa mana allin qowaykuna haywarisqankuta rikuchiq clase nisqankuna paykuna rurasqankuta nispa mañakunku. Chay wasipim confiarinku maypachachus willakunku: “Kaykunaqa Señorpa templonmi.”
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
Sayay Señorpa wasinpa punkupi sayariy, chaypim kay rimayta willakuy, hinaspa niy: Uyarispaq Señorpa siminta, llapa qankuna Judá llaqtamanta, kay punkukunata yaykuspa Señorta yupaychaqkuna. Kayhinan nin tukuy atiyniyuq Señor, Israelpa Diosnin: Ñanniykichista ruwasqaykichistawan allinchaychik, chayraqmi kay cheqapi tiyachisqaykichik. Ama llullaq simikunapi hapipakuychikchu, nispaykichik: “Señorpa templonmi, Señorpa templonmi, Señorpa templonmi kaykunaqa.” Jeremías 7:2–4.
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
Llulla simikunapi “hap’ipakuspa” kaqkunaqa, llullata iñiqkunam kanku. Wasita Señor rurasqantaqa, pay kikin rurasqan cimientopi sayarichirqan. Dios waqyaspa mana kutichiyta munarqaku chay clase runakunaqa, kikinkupa ñanninkunata akllakurqaku hinaspa millay abominacionkunapi kusikurqaku. Paykunaqa “ñankunata” hinaspa “abominacionkunata” pluralpi akllakurqaku, Jeremías rimarqan ukhupi purinapaq huklla ñan kasqanta.
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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
Kaymi nin Señor: Ñankunapi sayaruychik, qhawariychik, tapuychik ñawpa ñankunamanta, maypichus allin ñan kashan, chaypi puriychik; chayhinam samayta tarinkichik almaykichikpaq. Ichaqa paykuna nirqanku: Manam chaypi purisunchikchu. Hinallataq qankunapaq qhawaqkunata churani, nispa: Uyarispa uyarichiychik wakra waqaypa qapariyninta. Ichaqa paykuna nirqanku: Manam uyarisunchikchu. Chayrayku uyariychik, llaqtakuna, yachaychik, aylluy, imachus paykunapi kashanta. Uyariy, pacha: qhaway, kay llaqtaman mana allinta apamushaq, yuyayninkumanta rurukunata, simiykunata mana uyarisqankurayku, kamachiytaytataq mana, aswanpas qispichirqanku. Imapaqtaq ñuqaman hamun Sebamanta inciensota, karu llaqtamanta misk’i soqta t’oqota? Rupachisqa ofrendaykichikqa manam chaskisqachu, sacrificioykichikpas manam ñuqapaq misk’ichu. Jeremías 6:16–20.
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
Chunka pichqa chunka pichqayuqpi, Jeremíasqa mana uyariyta munasqa millay huñunata, rinriyuq kaspanku, “asipayakuqkuna tantanakuy” nispa sutichan. Kay huñunamanqa “rikch’ariq” qosqa karqa ñawpaq angelpa willakuyninpa, iskay ñiqin angelpa willakuyninpa historiankunapipas, hinaspa kimsayuq angelpa historiankunapipas; ichaqa allin ñanpi, machu ñankunapi puriytaqa mana munarqankuchu. Chaypa rantinpiqa “ñankuna” nisqakunapi purirqanku. Chayraykun Isaías riqsichin Diosqa achka pantasqakunata akllananpaq, paykunaqa machu ñankunap sapaq chiqaq ñanninta saqespa, llulla ñankunap achka kayninta akllarqankurayku. Imayna Isaíaspa testimoniunpi kasqan hina, asipayakuqkuna tantanakuypa yupaychayninqa Señorpa ñawpaqninpi mana chaskisqachu. Hermana Whiteqa sut’inmi Isaíaspa pantasqakunap achka kayninta Pabloq kallpayoq pantachiyninwan tinkuchin, hinaspa churan Señorpa wasiyninta sayarichisqan, sayarichisqanpataqmi sayarichin, chay qallariy chiqaqkunata mana chaskiypa konteksunman.
“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.
“Uma, runakunapa sonqonkuna ukhunta qhawariq, llapa runakunapa sonqonta leesqantaq, hatun k’anchayniyuq karqanku chaykunamanta nin: ‘Manam ñak’arichkankuchu nitaq musphachisqakuchu paykunapa moral hinallataq espiritual kasqankumanta.’ Arí, paykunaqa kikinkupa ñankunatan akllakurqanku, sonqonkutaq millay ruwayninkupi kusikun. Ñoqapas paykunapa pantasqa yuyayninkutan akllasaq, manchakusqankutataq paykunaman apamusaq; imaraykuchus noqa waqyasqaypi mana pipas kutichimurqanchu; rimasqaypitaq mana uyariwarqankuchu: astawanqa ñawpaqniypi mana allinta rurarqunku, hinaspataq mana kusisqaypi kaqta akllakurqanku.’ ‘Diosqa paykunaman atiyniyuq pantachiyta kachamunqa, llullata creechunpaq,’ imaraykuchus ‘manam cheqaq kayta munakuywan chaskirqankuchu, qispichisqa kanankupaq,’ ‘aswanqa 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.’
Hanaq yachachiqmi tapurqa: “¿Ima aswan sinchi pantachiytaq yuyayta llullachinman, suti qaparikuyllawan qamkuna allin cimentopi sayachkankichik, Diospas ruwaynikichikkunata chaskin, nispa, chiqaqpim ichaqa achka imakunata kay pachapa yachaykayninman hina rurachkankichik, hinallataq Jehovápa contranpi huchallikuchkankichik? ¡Ay!, hatun llullakuymin chayqa, sonqota hap’iq musphachiy, runakuna huk kutin cheqaqta reqsisqankumanta qhepaman, Diosta yupaychaypa rikchayninta chaypa espiritunwan atiyninwan pantaspa, hinallataq qhapas kashankuta, achka imayuqña kashankuta, mana imapas faltasqanta yuyaspa, chiqaqpim ichaqa llapa imapipas muchusqalla 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 mana cambiasqachu kachkan paypa cheqaq sirviqninman, pacha p’achankuta mana q’añuchispa waqaychaqkunaman. Ichaqa achkakuna waqyaspa nin: ‘Thak kaywan hawka kay,’ chaykamataq usqhaylla tukuychay wañuy paykunaman hamushan. Sichus mana kanchu hunt’asqa wanakuy, sichus runakuna mana sunqunkuta llamp’uchankuchu huchankuta willakuspa, hinaspa cheqaqta chaskinkuchu imayna kasqanpi Jesúspi, manapuni hanaq pachaman yaykunkachu. Pichqachay ñuqanchikpa chawpinchikpi rurakunqa chayqa, manaña samasqa kaypi qhiparisaqkuchu, qhapaq kasqanchikmanta hatunchakuspa, imaymanayuqmanta, mana imapas pisiwasqanchikta nispa.
“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 niyman: ‘Quriyku ninapi pruebasqa kashan; p’achaykunaqmi kay pachaq mana allin ruwayninwan mana qhellichasqachu’?” Rikurqani Yachachiqniyku sutillamanta chiqap kayniyoq kasqankuta nispa p’achakuna-man señalasqanta. Chaykunata qechuspan, uraypi kaq qhellichakuyta rikuchirqan. Hinaspan niwarqan: “¿Manachu rikunki imaynatas paykuna hatunchakuspa qhellichakusqankuta, hinallataq millay llimp’i kay sapaq kasqankuta pakasqankuta? ‘¿Imaynataq cheqaq kasqanta yupaychasqa llaqtaga warmi mana allin puriqman tukurqan!’ Taytaypa wasin rantiy rantispa negociona wasiman tukusqa, maymantachus Diospa presencia-ninwan hatun k’anchaynin ripukunña! Kayraykun pisi kallpa kan, kallpataq mana kanchu.’” Testimonies, volumen 8, 249, 250.
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
Chay pasajepi, Jeremiaspa tantakuynin burlakuqkunaqa Laodiceamanta runakuna hina reqsichisqa kanku, paykunaqa mana yuyayniyuq sipaskuna kanku.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Iglesiapa kasqankaynin, mana yuyayniyuq sipaskunawan rikuchisqa, Laodicea kasqankaymanta hina rimarisqallantaqmi.” Review and Herald, August 19, 1890.
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
Waqsinnin sipaskuna aswan sut’inchakunku medianoche qapariy chayamunanpi aceite mana kanqankuta, maypachachus chaskinku pantasqa yuyayta, kikinkupa ñawpaq akllakusqanman hina mayqin ñanta hap’inankupaq, Jeremiaspa ñawpa ñankunata ichaqa mana chaskispa. Chay ñawpa ñankunapim samaypas kawsariypas tarikunan, chay samay kawsariywan kuskatas qhepa para kasqa.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Qhawarichiwarqani karqan kinsa kaq angelpa willakuynin tukukuq tiempo-man uraykama. Diospa atiyninmi llaqtanpa hawanpi samaykusqa karqan; paykunaqa llamkayninkuta hunt’asqaña karqanku, ñawpaqninpi kaq sasachakuq horapaqpas wakichisqaña karqanku. Chaskirqankun qhepa para-ta, ichaqa Señorpa qayllanmanta musuqchasqa samayta, hinaspa kawsak testimoniupas kawsarichisqa karqan. Qhipa hatun willakuyqa maypiña waqyasqa karqan, chaymi kay pachapi tiyaq runakunata kuyuchispa phiñachirqan, paykunaqa chay willakuyman mana chaskiqkuna kasqankurayku.” Early Writings, 279.
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
Santo Espíritu jich’apiy llamk’aynin tiemposmi sinch’i pantasqa yuyay jich’apiyku mana yachaq Laodiceapi virgenkunaman, paykunaqa manam cheqaqta munankuchu, chayraykum llullata akllarqanku cheqaqpa rantinpi iñinankupaq. Cheqaqta chinkachiyqa kamachikuyta chinkachiywan kikinchasqam, Diospa kamachikuyninqa paypa profético kamachikuyninkunapi incarnasqam kachkan.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“Apocalipsisqa mana musuq imatapas ruranachu, nitaj musuq imatapas kamarinachu, aswanqa runakunaman mana riqsisqa kasqanta, rikuchisqa kaptinraq, chayta rikuchiymin. Evangeliopi kaq hatun wiñay cheqaqkunaqa allinta mask’aspa, Diospa ñawpaqenpi kikinchikta pisiyman churaspa, sut’inchasqa kanku. Humilde cheqaqta mask’aqpa yuyaynintaqa divino Yachachiqmi pusayku; Santo Espíritu pusayninwanmi Simipa cheqaqkunaqa payman riqsichisqa kanku. Chhaynapi pusasqa kaymanta aswan aswan chiqaq, aswan atiniyuq yachay ñanqa manam kanchu. Salvadorpa prometesqan karqa: ‘Pay, cheqaq Espíritu hamuptinqa, llapa cheqaqmanmi pusasunkichik.’ Santo Espírituta qusqanraykunmi Diospa Siminta entiendenchik.”
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
“Salmistaqa qillqanmi: ‘Imanawanmi wayna runaqa ñanninta mayllakunman? Simiykita kasukuspan. Tukuy sonqoywanmi mask’ayki: ama saqeychu kamachikuyniykimanta pantanayta.... Ñawiykunata kichariy, leyki ukhumanta admiraypaq kaqkunata rikunaypaq.’”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
“Yachachisqanchikmi kachkan chiqaqta maskhananchikpaq pakasqa quri qhapaq hina. Señorqa chiqaqta cheqaq sonqowan maskhaqpa yuyayninta kicharin; Santo Espírituñataqmi atichin Payta, revelaciónpi kaq chiqaqkunata hap’inanpaq. Kaytan salmista nin, ñawinkuna kicharisqa kananpaq mañakuspan, kamachikuypi admiraypaq kaqkunata rikunanpaq. Almaqa Jesucristoq allin kayninkunata munaywan waqyaspanqa, yuyayqa atichisqa kan aswan allin pacha gloriankunata hap’inanpaq. Diosmanta Yachachiqpa yanapayninllawanmi Diospa Siminpa chiqaqninkunata entiendenchik. Cristoq yachay wasinpi yachakunchik llamp’u sonqoyoq, pisi kaq hina kananchikpaq, imaraykuchus chaskichisqa kanchik Diosta yupaychaspa kawsaypa pakasqa kaqkunata entiendenanchikpaq.” Sabbath School Worker, December 1, 1909.
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
Qhepa paraqtamanta willakuyta utaq qhepa paraqtapa ruwayninta qhispichiyqa Diospa kamachikuyninta qhispichiymin. Jeremías nirqan: “manam uyariqkuchu simiykunata, nitaq kamachikuyniyta, aswanpas qhispiychkan,” nispa; chaypiqa Oseaswan acuerdan.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Llaqtay runakuna yachay mana kaptinmi chinkachisqa kanku: qan yachayta wikch’upusqaykimanta, ñuqapas qanta wikch’upusaqmi, ama ñuqapaq sacerdote kanaykipaq: qanpa Diosniykip ley-ninta qunqarpusqaykimanta, ñuqapas wawaykikunata qunqarpusaqmi. Oseas 4:6.
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
Yachayta mana yuyaysapa runakuna qhispichkanankuta mana munasqankuqa yachaypa yapakusqanmi, chaytaq Daniel reqsichin tukukuy pacha chaypi rikhurimusqanta. Tukukuy pachapi, 1798 watapi, hinaspa chaymanta huk kutitaq 1989 watapi, huk yachay yapakusqa karqan, chaytaq Dios akllasqan willakuqwan sut’inchasqa karqan, pay iskay chay kikinkuna rikch’akuq miraykunapa sapinkunata sayarichkaptin. Chay sapin cheqaqkunaqa wakin Bibliamanta kamachiykunawan allinchasqa karqanku, chay kamachiykunaqa sapa historiaq akllasqa willakuqninman sut’inchasqa karqan; chay sapin cheqaqkunataq Jeremiaspa ñawpa ñankuna kanku, hinaspa paykunaqa qhepa tukuypi chawpi tuta willakuypa hinaspa hatun qapariypa willakuyninpi aceite nisqata tukupaypi sayarichiq cheqaqkunam kanku. Qhepa paraqa, pachak tawa chunka tawa waranqa sellakusqan historiapi Chawpi Tuta Qapariy willakuyta paqarichin; chaymanta qhipamanqa, Diospa huk wak lloq’esninta, Babiloniapiraq kachkashaqta, huñunankupaq historiapi hatun qapariy willakuyta paqarichin. Qhepa paraqa huk willakuypas, hinaspa chay willakuyta paqarichiq ruway ñanpas kikinmi. Danielpa yachay yapakusqanqa kimsa ñiqi pruebay ruwayta qallarin.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Hinaspan ñirqan: “Puriyki, Daniel; kay simikunaqa wisq’asqa, sellasqa kachkan p’uchukay pacha chayamunankama. Askha runakunan q’umyachisqa kanqaku, yuraqyachisqa kanqaku, hinallataq suyasqa kanqaku; ichaqa mana allin runakunaqa mana allinta ruwaspaqmi ruwanqaku. Mana mayqin mana allin runapas entiendenqachu; yachaqkunaqa ichaqa entiendenqaku.” Daniel 12:9, 10.
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
Danielpa mana allin ruwaqkunaqa Mateopa mana yuyaysapa sipaskunakunam, paykunaqa akllanku Laodicea hina kawsayniykuta hap’ipakuyta. Chay kawsayniyku rikurimun Danielpa kimsa pruebankunamanta kimsakañan ñiqinpi, maypim yachaysapakuna hinallataq mana allin ruwaqkunapas pruebasqa kanku. Qhipa pruebaqa maypim taripay rurakapun, iskaynin ayllukunataq rikuchinku wirayuqchu manachu kasqankuta.
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Kaymi rikch’ayninkuna yachachin, taripay qhepapiqa manam kanchu ima probaciónpas. Evangelio llamk’ay tukukuptinqa, chaymanta chaylla allinkunawan mana allinkunawan rakisqa kay hamun; sapanka clasepa destinonpas wiñaypaqmi takyasqa qhiparin.” Christ’s Object Lessons, 123.
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
Kimsa kaq pruebapi rikch’ariy ruwanakuyqa yupaychakuqkunata reqsichin, mana yuyayniyuq Laodicea runa kasqankuta utaq yachayniyuq Filadelfia runa kasqankuta. Qhipa pruebanqa hunt’asqa kachkan qhipa para willakuywan kuska, chaymi qhipa paraq metodologianwan sut’iman orqosqa karqa. Pipas qhipa paraq metodologianta chinkachin chayqa, huk alma chay hina kayman churakun, chaymanta mana atinchu qhipa paraq willakuyninta entiendenanpaq. Willakuypas metodologiapas, Isaiaspa nisqanman hina, qhipa prueba kasqankuta reqsichin.
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: 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 28:9–18.
¿Pitataq yachayta yachachinqa? ¿Pitataq yachachisqanmanta entiendenanta ruraranqa? Ñuñumanta qichusqa, chuchumanta karunchasqa runakunatam. Kamachikuyqa kamachikuy patapim kanan, kamachikuy patapin; siq’iqa siq’i patapim kanan, siq’i patapin; kaypi pisillata, chaypipis pisillata. Imaraykuchus akllusqa simiwan, huk rimaywanmi kay llaqtaman rimarinqa. Paykunamanmi nirqan: “Kaymi samay, sayk’usqata samachinaykipaq; kaymi musyachiykunaq kawsariynin”; ichaqa mana uyariyta munarqankuchu. Chayraykun Señorpa siminqa paykunapaq karqan kamachikuy patapi kamachikuy, kamachikuy patapi kamachikuy; siq’i patapi siq’i, siq’i patapi siq’i; kaypi pisillata, chaypipis pisillata; purinankupaq, qhipaman urmankupaq, pakisqa kanankupaq, toqllapi hap’isqa kanankupaq, hinaspa apasqa kanankupaq. Chayrayku Señorpa siminta uyariychis, qamkuna asipayasqa qhari runakuna, Jerusalénpi kay llaqtata kamachiqkuna. Imaraykuchus qamkuna nirqankichis: “Wañuywanmi rimanakuyta rurasqayku, uku pachawanmi allin yuyaypi kashaqku; llumpay muchuy hina maqay pasaptinpas manam noqaykuman chayamunqachu; llullakuytam pakakunayku hina churakusqayku, llulla kay uramanmi pakakusqayku.” Chayrayku Señor Diosmi nin: “Qhawariy, Sionpi huk rumi cimentopaq churani, pruebasqa rumi, ancha chanin esquina rumita, sinchi cimientota: pipas paypi creenqa, manam usqhayllachu purinqa. Hinallataq taripayta tupuna siq’imanmi churasaq, chiqap kaytataq plomada-man; chikchiqa llullakuy pakakunata picharinqa, unuqa pakakuna cheqata llumpayta hunt’arinqa. Wañuywan rurasqaykichis rimanakuyqa p’akisqam kanqa, uku pachawan acuerdoykichistaq manam sayanqachu; llumpay maqaq muchuy pasaptin, chaymi paywan sarusqa kankichis.” Isaías 28:9–18.
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
Profecía bíblicaq “castigota llimp’isqa lluqsimuynin” nisqaqa domingo p’unchaw kamachiy crisispa wiñayllam purisqanmi, chayqa qallarin mana unaypi hamuq Estados Unidos nisqapi domingo p’unchaw kamachiywan. Chay mana yuyayniyuq, millay Laodicea runakuna, “cheqaq kayman munakuyninta” mana hap’iqkuna, chayrayku yachaypa yapakuyninta qechuqkuna, creenku “castigota llimp’isqa lluqsimuynin” mana “hamunqachu” paykunaman, imaraykuchus, wakin imakuna ukhupi, paykuna akllarqanku Romaq huk unanchanapa llulla sut’inchasqanta profecía bíblica ukhupi chaskiyta. Chayta ruwaspaqa, kikinkupa profético cimientonpi sayasqa huk llulla profético modelo ruwarqanku. Paykunapa cimientoqa aqupi sayasqam, chay aquqa achka ñut’u rumikuna ñit’isqa tantasqanta rikuchin. Yachaysapaqkunapa cimientoqa huklla Rumi patapin sayasqam.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Diospa qowasqan graciaman hina, ñoqa, yachaq kamachiq wasichaq hina, cimientota churarqani, hukñataq chay patapi hatarichin. Ichaqa sapa runa allinta qhawachun imaynatas chay patapi hatarichin. Huk cimientotaqa manam pipas churayta atinchu, ña churasqa cimientomanta huktaqa; chayqa Jesucristo kashan. Kunanqa pipas kay cimientopa patanpi qorita, qolqeta, ancha chanin rumikunata, kaspita, ichhuta, q'achuta hatarichin chayqa; sapa runapa ruwasqanmi rikuchisqa kanqa, p'unchawmi chayta sut'inchanqa; ninaqwanmi rikuchisqa kanqa, hinaspan ninam sapa runapa ruwasqanta imayna kasqanmanta pruebanqa. 1 Corintios 3:10–13.
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
Llulla cimientokunaqa chiqap cimientowanmi tupachisqa kanku, chaymi Cristo Jesús—Rumi. Chiqap utaq llulla cimientoqa rikuchikun Danielpa kimsa pruebankunamanta qhipa kaqpi. Chayqa “ninawanmi sut’ichisqa kanqa”—Pactopa Qelqasaqenpa ninanwan, paymi usqhaylla hamunqa Templonman. Chaymantataq huk clase rikurimun, wañuywan pactota rurakusqankuta; huk clasepas rikurimun, kawsaypa pactonta rurakusqankuta.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
Qhawariychisqay, ñoqaqa kachasaq willakuy apaqniyta, paymi ñanniyta wakichinqa ñawpaqniypi; hinaspan Señor, mayqentaq maskhashankichik, usqhayllam hamunqa templonman, arí, tratopa willakuy apaqnin, mayqenpi kusikunkichik; qhawariychisqay, payqa hamunqañam, nispa nin Tukuy Atiyniyuq Señor. Ichaqa, pim atipanman hamuynin p’unchawta awantayta? pim sayanman rikurimuptin? imaraykuchus payqa k’anchariq nina hina, hinallataq p’achakuna mayllaq lliklla hina. Paymi tiyaykunqa qullqita qhatiq hina, ch’uyanchakuq hina; Levípa churinkunataq ch’uyanchanqa, qoriwan qullqiwan hina qhatiqta qhatiq, ch’uyata ch’uyanchaspa, chayhina Señorpaq chiqap kaypi haywarikuyninkuta haywanankupaq. Chaymantataq Judápa, Jerusalénpa haywarikuyninqa Señorpaq sumaqmi kanqa, ñawpaq p’unchawkunapi hina, unay watakunapi hina. Hinaspan qankunaman qayllayamusaq juzganaypaq; utqaymanta testigom kasaq layqakunapa contra, waqllikuqkunapa contra, llulla jurakuqkunapa contra, jornalninta mich’aqkunapa contra, viudata, wakchata ñak’ariqkunapa contra, karu llaqtamanta hamuqta derechomanta q’ewiqkunapa contra, hinaspa mana manchakuwankuchu ñoqata, nispa nin Tukuy Atiyniyuq Señor. Malaquías 3:1–5.
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
Rimanakuypa Kachaqninqa taripaypi qayllamun, Danielpa pruebanakuy ruwanakuy kimsa kaq pruebayman chayaninpi, yachaqkuna hinaspa mana allinkuna pruebachisqa kaptinku. Danielpa kimsa pata pruebanakuy ruwanakuyqa pacha tukukuypi qallarin, Danielpa libron kicharisqa kaptin hinaspa yachay yapakusqa kaptin. Chay yachay yapakusqaqa sut’iman apasqa kan akllasqa kachaqpa llamkayninwan, paymi waqra waqachin. Chay kachaqtaq Malakías sutichan “kachaq” nispa, “ñanta wakichiq” nispa, Rimanakuypa Kachaqnin hamuqmanta ñawpaqpi; paymi ninawan rikuchin pichus Paywan rimanakuyman yaykusqa kasqanta, utaq pichus wañuywan rimanakuy ruwanata akllasqanta. Millerita historiapi Cristoqa usqhaylla templonman hamurqan 22 de octubre de 1844 p’unchawpi, huk señalta hina, chaymi utqay hamuq domingo kamachiyta ñawpaqta rikuchin.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Cristopa hamuqnin, noqanchikpa Hatun Sacerdoten hina, aswan ch’uya cheqman, santuarioq pichanankama, Daniel 8:14pi rikuchisqa; Runaq Churinpa hamuqnin Unay P’unchayniyoqman, hina Daniel 7:13pi rikuchisqa; hinallataq Señorpa hamuqnin Templonman, Malaquías willakusqanman hina ñawpaq willasqa, chaykunaqa kikin ruwayllamanta willakuqkuna kanku; chaytaqmi novioq casarakuyman hamuqninwanpis rikuchisqa, Cristo chunka sipaskunamanta yachachikuyninpi nisqanman hina, Mateo 25pi.” The Great Controversy, 426.
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodicean's and Philadelphian's, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
Danielpa kinsa qimsa pruebanmanta qhipaqqa pasakunanmi qayllapi hamuq domingo leypi, hinan Paktopa Chaskiqnin chayamun ninawan rikuchinapaq piqa kawsaywan utaq wañuywan pactota rurashqa kasqanta, chaymi Levitakunaq contexto-pi churashqa kachkan. Malaquías Mateo-pa yuyaysapa, mana yuyaysapa virgenkunata willarqa — Juanpa Laodicea runakunata, Filadelfia runakunata, hinaspa Danielpa yuyaysapa, millay runakunata — nispa, iskaynin huñukunapas ninawan pruebarqakunku, chaymantaq sut’inchakun piqa Levitachu kasqan, mana utaq Levitachu kasqan.
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
Leví runakunaqa quri torokunapa iskay hatun hatarikuyninpi cheqaq sonqowan sayaqkunapa unanchaqninkum. Ñawpaq hatarikuyninqa Aaronpa hatarikuyninmi karqa, iskayñiqinñataq Jeroboampa hatarikuyninmi karqa. Iskay ejemplopinpas Leví runakunaqa cheqaqkunata reqsichirqanku, hinallataq iskaynin ejemplokunapas ishkay testigotam qun Leví runakunawan unanchasqa huñuypa cheqaq kayninmanta, utqaylla hamuq domingo ley pacha. Aaronqa huk quri torotam rurakurqa. Quriqa Babiloniapa unanchanmi, torotaq uywaqa huk bestiapa imagenmi. Chaymantaqa huk raymitam churakurqa, mana yuyayniyuq runakunataq q’ala kachkaspa toropa muyuriqninta tusurqanku. Tukuy hatarikuyninkuqa Moisesta, akllasqa kachaqninta, mana chaskisqankupi sayasqa, hinaspa chaywan kallpachasqa karqa.
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
Hinaptinmi Moisés Aaronta: “¿Imatataq kay llaqta rurarqusunkiman, hina hatun huchata paykunaman apamunaykipaq?” Aarónñataq nirqan: “Ama señorniypa piñakuyninqa rawraychu. Qamqa reqsinkim kay llaqtata, mana allinman qispisqa kasqankuta. Paykunaqa niwarqanku: ‘Dioskunata ruwayku, ñawpaqniykuta rinqakuqta; kay Moisésmantaqa, Egipto suyumanmanta orqomuwarqanchik chay runamantaqa, mana yachanchikchu imanasqanta’ nispa. Chaymi noqaqa paykunata nirqani: ‘Pipas qoriyuq kaqkunaqa qechuchunku’ nispa. Hinaqtinmi qoyuwarqanku; noqataq ninaman wischurqani, chaymantaq kay becerro lloqsiramurqan.” Moisésñataq llaqtata qhawaykuspa, q’alalla kasqankuta rikurqan; (Aarónmi paykunata q’alalla rikurichisqa, awqankunapa ñawpaqenpi p’enqayman chayanankupaq.) Chaymi Moisés campamentopa punkunpi sayarispa nirqan: “Pitaq Señorpa favorninpi kaq? Hamuchun noqaman.” Hinaqtinmi llapa Levípa churinkuna payman huñunakumurqanku. Paykunatataq nirqan: “Israelpa Señor Diosninmi kaynata nin: ‘Sapa qhari espadanta ch’akatanman churakuchun, campamento ukhunta punkumanta punkukama purispataq, sapa runa wawqinta wañuchichun, sapa runa masinta, sapa runa runamasinta ima’ ” nispa. Levípa churinkunaqa Moisespa nisqanman hina rurarqanku; chay p’unchaytaq llaqtamanta kimsa waranqa qharikuna hina wañurqanku. Éxodo 32:21–28.
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
Tusuqkunaqa Laodiceamanta runakuna karqanku, paykunaqa “q’alala kayninkupa p’enqayninta” rikuchirqanku; chayqa soqta plagaq willakuyninmi, kunan pacha Romaq kimsa-rikch’aq hukllachasqa kasqanta allinta entiendenapaq nisqa willakuy: dragón hina, bestia hina, llulla profeta hina. Chay willakuyqa sinchita contradecín Uriah Smithpa sapallanman sayasqa interpretación privadanta, chaymi soqta plaga wan Armagedónwan tinkisqa cheqaqkuna taqmasqa.
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
Paykunaqa Laodicea hina kasqankuta rikuchispa, akllasqa kachamuyoqpa atiniynta mana chaskirqankuchu, hinaspataq kikillan chinkasqa yuyayniyoq kasqankuta rikuchirqanku, imaynachus paykunaqa satanáspa unanchasqan “sapa p’unchaw” nisqata akllakuspa Cristoq santuarionpi ministrakusqanmanta diospa unanchasqan hina reqsichikunku chaykunawan. Qespichisqa kayninkuta huk unanchasqa diosmanmi qosqanku; ichaqa yupaychasqanku diosqa Egiptopa diosninpa unanchasqan karqa, Egiptoqa dragónpa unanchasqanmi. Imaynachus Laodicea Adventismopepas karqan, chhaynaqa cheqaq kayta mana chaskirqankuchu: “sapa p’unchaw” nisqaqa pagano Romaq, dragónpa, unanchasqan kasqanta; hinaspataq satanáspa unanchasqanta Cristoq unanchasqan hina reqsichirqanku.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Runaq churin, uyaykita churay Egipto suyupa rey Faraonpa contranman, paypa contran willakuy, hinallataq llapa Egiptopa contran. Rimay, nispa: Kayhinan nin Señor Dios: Qhawariy, qanpa contraypin kani, Egipto suyupa rey Faraón, mayuyninkunapa chawpinpi sirikuchkaq hatun amaru, mayqinchus nirqan: “Mayuyqa noqap kikinmi, noqataqmi payta ruwarqani noqapaq.” Ezequiel 29:2, 3.
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
Aarónpa contranpi sayaqkunaqa llullakuyta iñirqanku: qori becerro nisqapi rikuchisqa dragónpa huk unanchaqninmi Egiptomanta watasqa kayninkumanta qespichirqan Diosninku kasqanta. Laodicea Adventismoqa hinallataq llullakuyta iñin: pagano Romaq (dragónpa) huk unanchaqnin, “sapa p’unchaw” nisqapi rikuchisqa, Cristopa huk unanchaqnin kasqanta, paypa ruraynintaq hanaq pacha santuario ukhupi ministerionpi runakunata huchapa watasqa kayninmanta qespichiy kasqanta. Hinallataq akllasqa kachaqtaqa chinkachirqanku, imaynachus Laodicea Adventismoqa “sapa p’unchaw”pa unanchaqninmanta churanakuypi chinkachirqan hina.
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
Laodiceamanta Adventismopa ñawpaq mirayninpi (1844manta 1888kama), hinaspan qhespichirqanku Millerpa rurasqanta, qanchis pacha nisqakunata riqsichisqanmanta. Iskay ñiqin mirayninpi (1888manta 1919kama), qallariirqanku “sapa punchaw” nisqa cheqaq kayta qhespichiyta. Kimsa ñiqin mirayninpi (1919manta 1957kama), kutirirqanku apostata protestantismopa yuyayninman, maypin “llaqtaykimanta suwaqkuna” nisqaqa Antiochus Epiphanes kasqanta yachachin. 2001 watapi, setiembre killapa 11 p’unchayninpi, Bibliapa profecianpi Islampa ruwanasqanta qhespichirqanku, chay p’unchaypi kimsa ñiqin ay nisqa chayamuchkaptin. Chay tawa cheqaq kaykunataqa Millermi sayachirqan, Habacucpa iskay tablankunapim rikuchisqa kanku, sapankataq Millerpa rurasqanmanmi t’ikrasqa kanku, paytamana Hermana White “akllakusqa huknin” nispa sutichan.
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
Jeroboampa hatarikuyninqa qallarin, chay chunka ayllukunamanta ruwasqa hanaq llaqtapa qallariyninpi, paykunaqa Jeroboamtam ñawpaq reysinkuta ruwakurqanku. Jeroboamqa iskay quri becerrokunata ruwarqan, huknintataq Betelpi churarqan, “Diospa wasin” nisqapi, huknintataq Danpi, “taripanakuy” nisqapi. Betelwan Danwan kuskanmi iglesiata (Betel) hinallataq estadotapas (Dan) tinkuchinku. Aaronpa hatarikuyninwan hinallataq, becerro kunaqa qurimanta ruwasqa karqanku, Babiloniapa unanchaqnin kaspa, iskayninkutaq huk bestiapa rikchaynin karqanku. Aaronwan hinallataq, Jeroboamqa wata sapa raymita kamachirqan, becerrokunatataq chay dioskunam kasqankuta nispa reqsichirqan, paykunam Diospa llaqtanta Egiptomanta orqomurqanku nispa.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Hinaspam Jeroboam sonqonpi nirqan: Kunanqa kay qhapaq suyuqa Davidpa wasinmanmi kutinqa. Sichus kay runakuna Jerusalén llaqtapi Señorpa wasinman lluqsispa qarpaykunata ruwanankupaq rinman chayqa, kay runakunapa sonqonmi yapamanta señorinkuman kutinqa, Judá suyupa qhapaqnin Rehoboamman; hinaspam wañuchiwankuman, hinaspa Judá suyupa qhapaqnin Rehoboamman kutipankuman. Chayraykum qhapaqnin yuyayman churakuspa iskay qorimanta becerrokunata ruraspa paykunata nirqan: Ancha sasam qankunapaq Jerusalénman lluqsiyqa; qhawariy, Israel, kaykunam diosniykikuna, Egipto hallp’amanta horqosuqniykikuna. Hukninta Betelpi churarqan, huktaq Danpi churarqan. Kay ruwayqa huchaman tukurqan; runakunam hukninpa ñawpaqenman yupaychanankupaq, Dan kama, ripurqaku. Hinaspam alto lugarespa wasinta rurarqan, sacerdotekunatapas runakunapa pisi aswanmanta akllaspa churarqan, mana Levípa churinkunamanta kaspapas. Hinaspam Jeroboam pusaj killaqpi, killaq chunka pichqa p’unchawninpi, Judápi kaq raymiman rikch’akuqta, huk raymita kamachirqan; hinaspam altarpim haywarqan. Chayhinatam Betelpipas rurarqan, rurasqan becerrokunaman qarpaykunata haywaspa; hinaspam Betelpi churarqan rurasqan alto lugarespa sacerdotekunata. Chayraykum Betelpi rurasqan altarpi haywarqan pusaj killaqpa chunka pichqa p’unchawninpi, kikillan sonqonmanta yuyasqan killaqpi; hinaspam Israelpa churinkunapaq huk raymita kamachirqan; altarpitaq haywarqan, inciensotapas rupachirqan. 1 Reyes 12:26–33.
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
Jeroboamqa “sonqonman yuyayninpi kamasqa,” nisqaqa rikuchin Uriah Smithpa llamkayninta, paymi haykurichirqan huk “sapaq sut’iqchasqa yuyayta” mayqinwanpas profetiku modelonta sayarichinanpaq. Jeroboamqa Aarónpa qatiyninta qatikurqan, chaymi pantasqata qawarichirqan Egiptopa huk diosninta cheqaq Dios hina. Aaronwan Jeroboamwan rurapusqanku diosqa sayarqan Romaq iskay uya kayninta rikuchiq huk unancha pantasqa apaychasqa kasqanpi, estadopi kamachiywan iglesiapi kamachiywanpa unanchan hina. Aaronpas Jeroboampas sut’inchasharqanku dragónpa atiyninpa huk llimphita, uywapa llimphinpa unanchasqanwan. Chayrayku, iskaynin chay santu rebeliónmanta willakuykunaqa rikuchin Diospa llaqtanpa hatun pruebanta, mayqenwan wiñay kawsayninpa destino-ninpaq kamachisqa kanqa. Chay pruebanqa, inspiración nisqanman hina, uywapa llimphinpa rurasqanpa pruebanmi.
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
Roma sutipi “llaqtayki runakunapa suwaqkuna” nisqa unanchaqmanta ñawpaq ch’aqwayqa, 1843 watapi ñawpaq kamachiqkunapa siq’ichasqa tablaman chayasqa, Antiochus Epiphanesmi suwaq kasqanta nispa rimanakurqan, “suwaqkunaqa Roma kanku” nisqa cheqaq kaypa rantinpi. Chay ñawpaq ch’aqwayqa qhipa ch’aqwayta rikuchirqan, maypichus kunanqa “llaqtayki runakunapa suwaqkuna” nisqaqa Estados Unidosmi kanku, manataq Roma-chu, nispa rimanakushan. Ichaqa Daniel chunka hukniyuqpi, chunka versículomanta pichqa chunka versículokama, Antiochusqa Estados Unidospa unanchaqninmi; chayrayku qallariy llullakuypas, tukukuq llullakuypas, pichus rikuchisqa kashan nisqamanta, hukllam kanku.
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
Antíoco ima p’unchaykunapi imata sut’inchasqanmanta tutayaywan ch’aqwayqa, bestiapa rikch’ayninmanta ch’aqwayta paqarichin, Aarónpa Jeroboampa hatarikuyninkuna hina. Bestiapa rikch’ayninmanta ch’aqwayqa chay kikin pachapi rikhurin, Diospa llaqtanpaq hatun prueban bestiapa rikch’ayninpa ruwaynin kasqan pachapi.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Señorqa sut’ita rikuchiwashan uywaqa rikch’aynin rurasqa kananta manaraq gracia p’unchawkuna tukukunankama; chayqa Diospa llaqtanpaq hatun prueban kananrayku, chaywanmi wiñay kawsayninkupa destino nisqan decidisqa kanqa. Qampa sayaynikiqa ancha pantasqa, mana tupaqchasqa imaymanakunamanta chaqru-chaqrumi, chayrayku pisillanmi pantachisqa kanqaku.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13 nisqapi kay yachachiyqa sut’ita qhawaykuchisqa kachkan; [Apocalipsis 13:11–17, citado].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Kaymi pruebananmi Diospa llaqtan runakuna sealasqa kanankupaq ñawpaqta kapunan. Llapa paykuna Diosman cheqaq kasqankuta rikuchispa kamachikuyninta waqaychaspa, hinaspa llulla sábado chaskiyta mana munasqankurayku, Señor Dios Jehovápa unanchan uraman churakunku, hinaspa kawsaq Diospa sellonta chaskinkaku. Hanaq pacha paqarisqa cheqaqta saqespa, domingo sábadota chaskiqkunaqa, bestiapa señalta chaskinqaku.” Manuscript Releases, volume 15, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
Paníq Whiteqa, “sapa p’unchaw” nisqapa Millerpa qhawariyninta, mana cristianokuna Roma nisqaman rikch’akuq kasqanta, allinchaspa chaskirqan chayqa, nirqanmi 1844 watamanta pacha, “huk qhawariykuna”, ashka rimaypi, chaskisqa kasqankuta, chaykunataq “tutayayta, ch’usaqyachiytawan” apamurqanku. “Sapa p’unchaw” nisqamanta llulla qhawariykuna paqarichisqan pantasqa ch’usaqyachiyqa, mana cristianokuna Roma nisqapa unancha kasqanman hina, “llaqtaykipa suwaqkuna” nisqawan, Roma nisqawan Romapa rikch’ayninwan chawpipi t’aqanakuymanta pantayta, tutayaytawan paqarichin.
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
Romaq unanchaqninpaq huk unanchamanta ñawpaq chaymanta qhipa churanakuykunaqa karqan ñawpaq rimanakuy llaqtawan, paykunaqa saqisqa karqanku, hinallataq chay pacha Diospa musuq pactopi llaqtan tukuqkunawan. Chay churanakuyqa yaykurqan mana munayta kamasqa grammar pa kamachikuyninkunaman kamachisqa kayta; chhaynaqa, chunka tawaq versículopi “hinallataq” nisqa simiqa Protestantekunaq mana chaskisqan karqan, chayrayku suwakunaqa kikin atiyniyuq kananpaq ñawpaq versículokunapi rikuchisqa atiyniyuqwan nispa nirqanku.
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
Chayqaqa qelqakunaq mana allin qhichuyayninta rikuchkarqa, Antíocoqa “suwa runakuna” kanman hina kallpachakusqa kaptin. Chayqa huk sapa yuyayman hina qhawariy karqa, imaraykuchus llapa llulla yachachiy, cheqaq kayman awqanakuq, huk sapa yuyayman hina qhawarisqallam. Kikin ch’aqwayqa huk saphi cheqaq kayman tukurqa, imaraykuchus chayqa 1843 watapi ñawpaq puriqkunapa cartankupi qelqasqa karqa. Chay cartaq yuyaychasqa sayachisqan yuyaychasqa kallpawanmi “suwa runakuna” nisqata Romaq unanchaqnin kasqanta takyaspa chiqancharqa, hinallataq cheqaq kaypa ancha ch’anin kasqanta hatuncharqa, imaraykuchus yachachiyta mana chaskiyqa iskaynintam mana chaskiy karqa: saphikunatawan Profecía Espírituypa atiyninta.
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
Llaqta masiykikunapa suwaqninmanta allin hamut’ay, Roma-ta rikuchispa, chaymanta yapasqa profetakunaq unanchana patrunman, mayqentachus angelkuna qorqanku William Miller-man, imaraykuchus chayqa acuerdopi karqa profetika patrunwan pay hamut’arqa hinaspa qhawayman churarqa; chayqa kaymi karqa: ñawpa Roma pagana hinaspa Roma papal nisqaqa tukuy profetika aplicacionninkunapa tiyana simin karqaku.
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
Uriah Smithpa sapallan yuyayninmi, Daniel qhapaq chunka hukniyuq qillqapi kimsa chunka suqta versículopi “norte llaqtapa reyninta” Francia nisqaman reqsichispa, hinaspataq tawa chunka versículopi Turquía nisqaman, iskay pantasqa reqsichiykunata ruwarqan “norte llaqtapa rey” nisqapaq. Smithpa 1863 watapi cimientokunata chinkachisqanqa, huk ñawsayayta paqarichirqan, chaymi mana saqerqanchu profecíapa aswan saphiyuq kamachikuyninta rikuyta; chayqa kaymi: Cristopa pacha chimpapiqa profecía qawarichirqan kunan pacha espirituales kaqkuna, ñawpaq pacha literal kaqkunawan rikch’achisqa kasqankuta. Pabloqa sut’ita yachachirqan kay chiqaqta, rimarispa imaqa ñawpaqta hamuq kasqanta literal, hinaspataq qhipaman espiritual kasqanta.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Ichaqa mana ñawpaqtaqa karqanchu espiritukunaq kaqninqa, aswanqa natural kaqmi; chaymanta qhipataqmi espiritukunaq kaqninqa. 1 Corintios 15:46.
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
Smithqa pactopi aylluman karqan, paykunam Diospa llaqtanman tikrarqanku apostata protestantismota rantinankupaq; ichaqa payqa paykunapa hatarikuyninkuta qispichirqan, qanchis kuti nisqata rechazaspa, hinaspa 1863 watapi lurasqan chartninta yaykuchispa. Sapallan yuyayman hina qhawayninta churaykuspan, Apocalipsis chunka soqtayuq kapitulumanta Armagedonpa llullaq hamutayninta paqarichirqan; chayqa huk prueba kasqanmi Romapa allin hamutaynin chiqap kasqanmanta.
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
Llunkaqkunamanta ñawpaq ch’aqwaypi, Smithqa chay chunka sipaskunamanta rimay yuyaychasqapa ñawpaq hunt’akuyninwan chaskisqa kaqkunata rikuchirqan. Chay hinaqa, norte llaqtapa qhapaqninmanta paypa sapan qhawariyninwan, 1856 watamanta 1863 watakama pasasqa kasqanku, hinaspa Laodicea sutiyuq qanchis punchawpa Adventista Iglesiaman tukusqanku, chay pacto llaqtata pay rikuchin. Imaynan Protestantekuna llunkaqkunamanta ch’aqwaypi kasqanku hinallataq, Smithqa chay qillqasqa pasajepa gramatical autoridadninta mana yupaycharqachu, imaraykuchus payqa chayta sapan interpretacionninwan q’iwirqan; gramaticalmantataq, kimsa chunka hukniyuq versiculomanta tawa chunka pichqayuq versiculokama, norte llaqtapa qhapaqninqa sapa kuti hinallataq papal atiyllam.
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in 2 Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
“sapa p’unchaw” nisqap rimanakuyninwanqa, llullakuykuna yaykurqanku Adventista historiapi Willie Whitewan A. G. Daniellswan, ñawpaq protestante yuyayta sayachinankupaq, mayqinchus “sapa p’unchaw” nisqa Cristoq santuariopi ministerionta rikuchisqanta nin. Chay sapa historiataqa Habacucpa Tablaskunapi reqsichisqaña kashan, ichaqa ancha allinmi reparanapaq chay mana cheqaq testigota, mayqinchus mana allin yuyaypa wiñachisqanwan sayachisqanwan kuska kashan; imaraykuchus cheqaq hamut’ayqa Millerpaq reqsisqa karqan 2 Tesalonicensespi, maypichus asuntoqa tinkuchiy kashan cheqaqta munakuqkunawan llullata iñiqkunawan.
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
Sapa punchawpi rurasqa nisqamanta churanakuyqa, hukmanta hukman yachayta yapamun, Romaq qhipa churanakuyninqa Santo Espíritu pampachisqa pacha tiempopi pasasqanta. Santo Espírituq hanaqmanta ichhuykusqan hinallataq, uraymanta huk atiyniyoq sayarin hinaspa chaskiqninkunata hapin, paykuna Diospa atinmi kasqanta yuyaspa chaskiptinku, ichaqa chayqa sinchi pantachiyllam.
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
“Ishkay hatun atiy kallpakkuna churanakuypi llamk’ashanku, huknin ura lado-manta, huknin hanaq lado-manta. Sapa runam hukninpa utaq hukninpa pakasqa kallpachaynin uranpi kashan, hinaspa ruwasqankunam rikuchinqa mayqan samayninmantachus lluqsimunku. Kristuwan hukchasqa kaqkunam wiñaypaq Kristupa ñanninkunapi llamk’anku. Satanaswan hukllachasqa kaqkunataq pusayninpa samaynin uranpi llamk’anku, Santo Espiritupa kallpanman hinaspa rurayninman awqaq. Runapa munayninqa qespisqa saqisqam rurananpaq, hinaspa rurasqanwanmi sut’inchakun ima espirituchus sonqoman kuyuchishan. ‘Ruruyninkunawanmi reqsinkichik.’” The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
“sapa p’unchaypaq” nisqapi ch’aqwaypi profetapaq kikinchayqa kaymi: dragónpa huk unanchaqninmi Cristopa unanchaqnin hina reqsisqa kanan. Cheqaq kayta mana chaskiqkunaqa, kay cheqaqta tarisqa Millerpa ruwananmanpas mana chaskisqankuta rikuchkanku; chayta ruwaspaqa Espíritu Santotapas mana chaskisqankuta rikuchkanku, hinaspataq pampachay atiy mana huchata hunt’achkanku.
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
Qatiq qillqapiqa, 2001 watapi septiembre killapa 11 p’unchayninmanta aswan pisi qhepataraq Romaqmanta huk ch’aqway rikhurirqan chayta hap’isunchik.
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
“Kunan pachaqa kawsayqa ancha chaninnaq, ancha musphaypaqmi. Tukuy imakunapa tukukuyninqa qayllañanpi kachkan. Mancharichiq ruwaykuna sapa kuti ñawpaqninchispi rikuchikuspalla mast’arinqaku; mana rikukuq kallpakunaqa llamk’achkanku, sinchi ruwayta rikuchispan. Ukhu tutayay kallpakunaqa runa yanapaqkunaman kuyurichkanku, millay runakunaqapas millay angelkunawan kuska llamk’aspa Diospa kamachikuyninkunapaq hinallataq Jesuspa iñiyninpa contranpi maqanakunku; chay pachallataq hanaqpacha huk kallpaqa kuyurichkan pichkunaq hawka kaspa Diospa yanapakuyninkunata chaskinqaku chaykunaman, Diospa llaqtanpas hanaqpacha yuyayniyuqkunawan kuska llamk’achkan. Manam imapas cheqaq, chiqap iñiymanta aswan pisillachu atipanqa llakikuyta, ñak’ariyta, kay qhipa p’unchaykunapi sapa runa alma-man chayamunanpaq, payta malliyta, pruebayta. Diosmi pakakunanchis kanan; manam atinchu confiayta rikch’akuypi, rimayllapi, ceremoniapi, utaq maypi kasqanchispi, nitaq yuyayta atinchu kawsayniyuq sutiyniyuq kasqanchisrayku pruebay p’unchaypi sayarinanchista. Tukuy kuyuchisqa kay atisqaqa kuyuchisqa kanqa, hinaspa kay qhipa p’unchaykunapa llullachikuyninkuna, pantachikuyninkuna mana kuyuchiy atisqan imakunaqa qhipariqkanku. Almata wiqay wiqay wiq’ariy wiñay Rumi-man; Cristo sapallanpim qispichikuy kanqa. Jesusqa kay kawsasqanchis p’unchaykunata nisqa sasachakuy p’unchaykuna kasqanta. Nirqan: ‘Noepa p’unchayninkuna hina kasqanman hinam Runaq Churinpa hamuyninpas kanqa. Unuyoq ñawpaq p’unchaykunapi imaynan mikhuq, upyaq, casarakuyku, warmita qukuqku kasqanku, Noe arcaman yaykusqan p’unchaykama, mana yachaspa qhipata unuyoq hamuspa llapanta aparisqankama; chay hinallataqmi Runaq Churinpa hamuyninpas kanqa.’ ‘Hinallataqmi Lotpa p’unchayninkunapi hina karqan; mikhuqku, upyaqku, rantikuqku, rantiqku, tarpukuqku, wasi ruwaqku; ichaqa kikin p’unchaymi Lot Sodoma llaqtamanta lluqsisqan, hanaqpachamanta ninawan asufriwan para hamuspa llapanta chinkachirqan. Chay hinallataqmi kanqa Runaq Churin rikuchikusqan p’unchaypi.’ ‘Runaq Churin hatun k’anchayninpi hamunqa chayqa, llapa ch’uya angelkunapas paywan kuska, chaypim k’anchayninpa tiyananman tiyaykunqa; hinaspa ñawpaqninman llapa nacionkuna huñusqa kanqaku; paymi hukmanta hukman rakinqa, michiq ovejankunata cabrakunamanta rakisqan hina: ovejakunata pañan ladonman churaykunqa, cabrakunataq lluq’i ladonman. Chaymantam Reyqa pañan ladonpi kaqkunata ninqa, Hamuychik, Taytaypa saminchakusqan runakuna, kay pachapa qallariyninmanta qamkunapaq wakichisqa qhapaq suyu-ta chaskiychik.’ Kay kawsaypi purisqanchismi chaypi wiñay destinoyninchista akllanqa; ñuqanchismanmi saqisqa kachkan rimananchispaq, Diospa qhapaq suyun chaskiqkunawan kananchispaqchus, utaq hawa tutayayman rinqakunawan kananchispaqchus. Diosqa llapa wakichiykunata ruwasqan qispichikuyninchispaq; chayrayku chaskisunchik mana tupay atina chaninwan rantisqa kaqta. ‘Diosqa kay pachata anchata munakusqanraykum sapallan paqarisqa Churinta qorqan, paypi creeq mana chinkananpaq, aswanpas wiñay kawsayniyuq kananpaq.’” Youth Instructor, August 3, 1893.