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.
¿Pitataq yachachinqa yachayta? ¿Pitataq hamut’achinqa yachachiyta? Ñuñumanta qispisqakunata, ñuñuñaqmanta rakisqakunata.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
Kamachiyqaqa kamachiyqapi kanan, kamachiyqapi kamachiyqa; siq’iqa siq’ipi kanan, siq’ipi siq’iqa; kaypi aslla, chaypipas aslla:
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.
Simisqa siminwan, huk rimaywanpas kay llaqtaman rimarinqa. Paykunaman nirqan: Kaymi samay, chaywan sayk'usqa runata samachinkichik; kaymi kawsarichiy. Chaywanpas mana uyariyta munarqankuchu.
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. Isaiah 28:9–13.
Ichaqa Señorpa siminqa paykunapaq karqa: kamachiy hawanpi kamachiy, kamachiy hawanpi kamachiy; siq’i hawanpi siq’i, siq’i hawanpi siq’i; kaypi aslla, chaypipas aslla; hinaqtinmi purinqaku, qhipaman urmanankupaq, p’akikunankupaq, toqllapi urmanankupaq, hinaspa hap’isqa kanankupaq. Isaías 28:9–13.
These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.
Kay Isaiasmanta kay versículokunaqa kutin-kutinmi Habacucpa Tablankunapi rimasqa kashan. Kaypiqa ñawpaq versículokunamanta huk iskay puntollata llamk’aspa hap’iyta munani, kunan rimanaman yapaykuspa. Kay pasajemi rikuchin huk llactata, mayqinchus huk pruebata mana pasarankuchu, imaraykuchus paykunaqa “riqsin, qhipaman urman, p’akirun, toqllaman urman, hinaspa hap’isqa kan.” Paykunaqa huk llactam karqan, mayqinkunachus huk pruebapi pantaranku imapaq Dios munarqan paykunata “yachachiyta”, “hamut’achiyta”, “yachayta” utaq “doctrinata” yachaqaykuchiyta. Chayqa huk pruebam karqan, aswan yapasqa yachayta hamut’anamanta sayasqa; chayrayku Danielpa chunka iskayniyuq qapitulunapi yachaqkunata hinaspa mana allin runakunata t’aqasqa kikin pruebam karqan, tukuy profetakunaqa acuerdopi kaspa pacha tukukuqta reqsichinku. Daniel chunka iskayniyuqpiqa “yachaqkuna” hamut’anku, ichaqa “mana allin runakuna” mana hamut’ankuchu yapasqa yachayta.
The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.
Kay pasajempi Isaiaspa runakunaqa “Señorpa siminwan” pruebaykusqa karqanku, chay simitaq “mana uyariyta munarqankuchu.” Chaytaq, paykuna rechazakusqanku kaq específico “Señorpa simin,” chaymi saqerqan “yachaypa” yapakuyninta “entiendeyta” atiykunapaq, karqan bíblicopi kamachikuq regla, mayqenmi sut’inchan imayna allinta profecía historiakunata tinkuchinanpaq. Isaiaspa pasajempi urmaqkunaqa rechazakurqanku chay reglata, mayqenmi reqsichin profecía historiata entiendenapaq maskananchikta chay líneaqa “kaypi aslla, chaypitaq aslla” nisqaman hina. Pruebata paqarichiq Señorpa simin, paykuna rechazakusqanku, karqan técnica, profecía líneas kaymanta chaymantapas akllanapaq, hinaspataq chay akllasqa profecía historia líneas hukninta paralelo hina churayta wakin profecía historia líneasman, chaykunaqa kaqllata tema rimanku. Chay hina línea patapi línea churay ruraypa allin lluqsisqanqa chiqap profecía interpretaypa reglankunata aplicasqanmanmi sayan. Chay reglakunaqa, “preceptos” kaspanku, hukllachasqa kanankupaqpas, Bibliapi kaypipas chaypipas tarikunku. Isaiaspa prueba pampapi pantayuq vírgenesninqa pantanku imaraykuchus qunqarqanku, aswan hatun mana qunqananku kaqta, chayqa kaymi: historiaqa kutin kutinmi kaqmanta.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Manam ima hamuq p’unchaykunamanta manam imatapas manchakunanchikchu, aswanpas manchakunanchikqa kanmanmi Señor imaynatachus pusawarqanchikta, hinallataq ñawpaq historiaykupe yachachisqanta qonqarusqanchikrayku.” Life Sketches, 196.
God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.
Diosqa manam pantasqa kaypa qallariqninqa kanchu, chay chiqaqa sinch’i takyayninmi kayqa: Bibliapi llapa profetakunam kikin profetiko siq’ita reqsispa rikuchkanku. Manam llapallankuchu chay siq’ipi kikin pacha ruwaykunata rikunku, ichaqa pacha tukukuypi kachkan chay kikin ruwaykuna siq’illam sapa kuti. Chayqa prueba tiempo tukukuyman apaq ruwaykunam, chaymanta qatiqta qanchis qhipa onqoykunam hamun, chaykunataq Cristoq Iskay Kutimuywanmi tukukun. Huk profetapa willakuyninqa chay historiapa siq’inpi Diospa simin kasuq runankunamanta kanman, ichaqa huk profetapa qhawariyninqa Diospa mana simin kasuq runankunamanta, utaq Estados Unidosmanta, Vaticano manta, Naciones Unidasmanta, kay pachapa rantikuqkuna manta utaq Islammanta kanman; ichaqa sapa kutiqa chay kikin siq’illam.
Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.
Malaquíaspa Elíasmanta willakuynin, hinallataq Apocalipsis libroq huk, chunka tawañiyuq, hinaspa chunka pusaqñiyuq capitulokunapi rikuchisqa willakuykuna, chaymanta Daniel qillqaq chunka hukniyuq hinaspa chunka iskayniyuq capitulokunapa willakuyninpas, llapallanmi chay kikillan willakuy kanku. Llapallanmi chay kikillan historiapa siq’in, ichaqa sapankankuqa willakuyman qusqanku huk sapa, aswan riqsisqa yanapayninkuwan.
What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.
Imatataq casi llapan runakuna mana allinta entiendenchu chay especial mensajemantaqa kaymi: Diospa llaqtanmanqa chaylla rikuchisqa kan, runakunapa probacionninku tukukunankupa qayllanpiña. Yachaspanchikmi chay especial mensajeqa sapa kuti willakuyta rurashan probacionpa utqaylla wichqanankumanta, Bibliapi probacionpa wichqanankupa aswan sut’i rikuchikuyninman hina ichaqa qhawarisunchik.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Mayqinchikqa, aswanpas mayqinchik kachun; qhellichasqaqa, aswanpas qhellichasqa kachun; chiqap runaqa, aswanpas chiqap kachun; ch’uyanchasqaqa, aswanpas ch’uyanchasqa kachun. Apocalipsis 22:11.
Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.
Manaraq puchukanan pacha tukusqanmanta willakusqa kananpaq hanaq santwariupi chunka hukniyuq versiculopi simikunawan, kanqa huk sapaq profétic willakuy, Apocalipsis qelqamanta, Diospa kamachinkunaman kichasqa.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Hinallataqmi, niwanmi: “Ama kay p’anqapi qillqasqa willakuy hamuqkuna rimaykunata sellaychu, pachas qayllañam kachkan. Mana chaninnaq runaqa, astawanpis mana chaninnaq kachun; qhellichasqa kaqpas, astawanpis qhellichasqa kachun; chanin kaqpas, astawanpis chanin kachun; santo kaqpas, astawanpis santo kachun.” Apocalipsis 22:10, 11.
There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.
Diospa llaqtan runakunanmi qanchis qhipa plagas manaraq chayamuchkaptin huk sapa profétik willakuyta reqsinanku tiyan. Chay “pacha qayllañam” kaptin “kay libropa profecían” (Apocalipsispa profecían) ñawpaqta sellasqa kasqan kichasqa kanan tiyan. Apocalipsis libropi sellasqa profecía sapallanmi qanchis truenokunapa profecían.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.
Hinaspanmi ricurirqani huk atiyniyuq angelta hanaq pacha-manta uraykamuchkaqta, phuyuwan p’achallisqata; uman patapitaq k’uychi karqa, uyanpas intihina karqa, chakinakunataq ninapa sayaq pilarkunahina. Maquinpitaq kichasqa huch’uy qillqana librowan karqa; paña chakintaq lamar qochaman churarqa, lloq’e chakintaq hallp’aman, hinaspan sinchi qapariyta qaparirqa, imaynan leon qaparinqa hinata; qapariptintaq qanchis illapakuna rimariyninkuta rimarirqaku. Qanchis illapakuna rimariyninkuta rimariptinkuñataq, noqaqa qillqanaypaqña kasharqani; chaymantataq uyarirqani huk simita hanaq pacha-manta niwaqta: “Qanchis illapakuna imakunatachus rimarirqaku, chaykunata sellay, ama qillqaychu,” nispa. Apocalipsis 10:1–4.
Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.
Runakunaq kamachisqa pacha wichq’akunanmanta aswan qayllapiña, “pachaqa qayllaña” kaptin, Bibliamanta huk sapa cheqaq yachachiy kichasqa kanqa, chaymi reqsichinqa “imakunachus utqaylla pasanankupaq kashan.” Apocalipsis chunka kaqpi atiyniyuq angelkunaq nisqaqa Jesucristo kikinmi, paymi León hina qaparirqan.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Juanman yachachiq hatun angélqa manam huk runachu karqa, aswanqa Jesucristo kikinmi karqa. Paqopa alliq chakinta lamar qochapi churaykuspa, lluq’i chakinñataq ch’aki hallp’api churaykusqanqa, ima ruwasqanta rikuchin, Satanáswan hatun ch’aqwaypa tukukuynin p’unchawkunaq qhipa escenankunapi. Kay sayayninqa sut’inchan tukuy hallp’a hawapi llapa atiyniyuq kasqanta, kamachikuyniyuq kasqantapas. Ch’aqwayqa wiñay watakunamanta watakunaman aswan kallpachakuspa, aswan sinchiyakuspa hamusqa, chay hinallataqmi tukukuq escenakunakamapas purinqa, tutayaq atiqkunaq sumaq yachaywan ruwasqan llank’ayninku patanman chayanankama. Satanásqa, mana allin runakunawan hukllachasqa, llapa kay pachata, hinallataq iglesiakunatapas, cheqaq kayta munakuyninta mana chaskiqkunata, pantachinqa. Ichaqa hatun angélqa uyarisqa kananpaq mañakun. Hatun qapariyniyuqwanmi qaparin. Paq sutinmanta rimayninpa atiyninta, kamachikuynintapas rikuchinanmi tiyan, cheqaq kayta awqanakupaq Satanáswan hukllakuykuqkunaman.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?
Tukukuypiqa, “iglesiakuna” nisqakunaqa “Satanás” engañasqan kanku, imaraykuchus mana chaskirqankuchu “cheqaq kay”pa munakuyninta. Hermana White chayraq rimarisqan iskay Tesalonicensesmanta pasajepi “cheqaq kay” nisqa simiqa, griegopi hatun ñawpaq simim, hebreopi “cheqaq kay” nisqata tikrasqa simimanta paqarisqa; chay hebreo simiqa kimsa hebreo qillqawan ruwasqa kashan, hinaspataq Alfa y Omega-ta rikuchin. ¿Kanmanchu Biblia ukupi ima prueba, ñawpaq rimariy kamachikuywan tinkisqa cheqaq kayqa, Cristoq carácter-ninpa huk atributo-ninta rikuchispa, chay p’akisqa cheqaq kay kasqanmanta, chaymantaq kallpasapa pantayman urmayta paqarichisqanmanta?
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is 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 2:1–12.
Kunan ñuqayku mañakuykiku, wawqeykuna, Señorninchik Jesucristo hamuyninrayku, hinaspa paywan huñunakusqanchikrayku, ama utqayllamanta yuyaynikichikpi kuyuchisqa kaychikchu, nitaj mancharisqa kaychikchu, nitaq espiritumanta, nitaq simimanta, nitaq qillqasqamanta, hina ñuqaykumantapas kasqanta hina, Cristopa punchawnin qayllaña kashan nispa. Ama pipas ima ñanwanpas qankunata llullachichunchu; chay punchawqa manaraq chayamunqachu, ñawpaqta hatun urmay hamuptinraq, hinaspa huchayoq runa rikuchisqa kaptinraq, chinkaypa churin; paymi Dios nisqapa, otaq yupaychasqa kasqapa llapanninpa contra sayarun, hinaspa llapanmanta aswan hatunchakun, chayhinaqa Dios hina Diospa templonpi tiyaykuspa, kikinta Dios kasqanta rikuchikun. ¿Manachu yuyarinkichik, qankunawanraq kaspa kaykunata nisqayta? Kunanqa yachankichikñam imachus hark’ashan paypa pacha chayamunankama rikuchisqa kananpaq. Mana allin ruwaypa pakasqa kaqninqa ñam llamk’ashanña; ichaqa kunan hark’achkaqlla hark’achkanqa, chawpimanta hurqusqa kanankama. Hinaqtinmi chay mana allin kaq rikuchisqa kanqa, mayqintachus Señor siminpa samayninwan tukuchinqa, hinaspa hamuyninpa k’anchariyninwan chinkachinqa: paypa hamuyninqa Satanaspa rurayninman hinam, llapa atiyniyoq kaywan, señalakunawan, llulla musphay rikuchikuykunawan, hinaspa llapa mana allin kaypa llullachikuyninwan chinkaqkunapi; imaraykuchus cheqaq kayta kuyaywan manam chaskirqankuchu, salvasqa kanankupaq. Chayraykun Diosqa sinchi pantachikuyta paykunaman kachamunqa, llullata creenankupaq; llapankuta condenasqa kananpaq, mayqinkunachus cheqaq kayta mana creenqankuchu, aswanqa mana allin kaypi kusikuyta tarirqanku. 2 Tesalonicenses 2:1–12.
This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.
Kay pasaje Tesalonicamantaqa achka kuti rimarisqa karqan Habacucpa Tablakunapi, chayrayku kunanqa huk pisilla rimariyllata ruwasaqku. Ima Sister White sutichan “Satanaspa musphaypaq rurayninta”, chayqa Pabloq “Satanaspa llamkaynin tukuy atiywan, señalkunawan, llulla musphachikuq admiraykunawan” nisqanmi. Sister Whitewan Pablowan reqsichisqan pantachikuq llamkayqa qallarin Estados Unidos llaqtapi domingo kamachiypi.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Papapa kamachiy nisqanta kallpachaspa, Diospa kamachinwan churakuspam, suyunchikqa allin kaymanta tukuy hinantinpi t’aqakunqa. Protestantismom maquinta mast’arispan chay hatun chinkay patapi Roma atiyniyoqpa maquinwan hap’inanpaq, ukhu t’uqu patamanta mast’arispan espiritualismowan makikuykunanpaq, kay kimsa kutin huñunakuypa kallpan urapi suyunchikqa Constitucionninpa sapa principiunta ñaqaychaspa, Protestant hinaspa republicano gobiernom hina kasqanmanta, papapa llulla yachachikuyninkunata hinaspa pantachikuyninkunata mirachinapaq kamachiypas ruraranqa chayqa, hinaptinmi yachasunman Satanaspa admiray atikuy rurasqanpaq pacha chayamushasqanta hinaspa tukukuyqa qayllamña kasqanta.” Testimonies, volume 5, 451.
In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”
Kay Tesalonicensekunapi kay rimanapi yuyaychaskanchikpi, Pabloqa tawa sutinchaykunawanmi pacha tukuypi papa-ta reqsichin. Papaqa “huchapa runan”mi, payqa “chinkaypa churin”mi, payqa “mana allin ruwaypa pakasqa misterion”mi, hinallataq “chay mana allin”mi. Pabloqa chay tawa sutikunamanta aswan huknin papaq característicankunatapas qon, imaraykuchus willawanchikmi papaqa, (Pablopa p’unchayninpiqa manaraq hamuq kaspa) “paypa tiempompi rikuchisqa kanqa” nispa.
The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.
Papaqa “tiempompin sut’ita rikurisqa kanqa”; kayqa Bibliapi aswan sut’i qhawarisqa prueban, ichaqa mana sapallan biblia yachachiychu; aswan sut’i biblia yachachiyqa, Roma iglesiapa papaqa Biblia willakuykunapi anticristo kasqanta, qanchis sapaq, chiqap, directota Biblia nisqankunawan sayachisqa kachkan, chaypi reqsichispa ima “tiempo” papadoqa kay pachata kamachinqa nisqanta, chaylla “tiempo” runakuna Tutayay Pacha nisqankuta. Bibliaqa papata papadotahina reqsichin, kutin kutinta sut’ichaspa chiqap “tiempo” p’unchaykuna, 538 watamanta 1798 watakama, maypachachus papadoqa kay pachata kamachinqa. Pabloqa nirqan: payqa tiempompin sut’ita rikurisqa kanqa.
Paul also identifies that it is the pope that “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.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.
Pablospas sut’intaqmi reqsichinpas nintaq papa kasqanta, payqa “Dios sutiyoqmanpas, yupaychasqa kaqmanpas llapanman contrampas sayakuspa, hawanman hich’arikuspa; chayhinaqa Dios hina Diospa templonpi tiyaykun, kikinmanta rikuchikuspa pay Dios kasqanta.” Kaywanqa, huk imakunawan kuska, reqsichinmi Bibliapa profeciankunapi anticristo nisqaqa religionmanta huk unancha kasqanta. Manan Hitlerchu, manataq Alejandro Hatunpaschu. Kayqa astawan aswan sut’iyachin papa reqsichisqanta, imaraykuchus manan huklla religioso tiranochu, aswanqa Diospa templon ukhupi kasqanta willakuspa huk religioso tiranom. Anticristoqa cristiano iglesiapa ukhupin tiyaykusqanta ninqa.
According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:
Pablomantaq Danielmantaq nisqanman hina, papanqa paypa sut’inchasqa cristiano iglesianpi kashaspa, Diospa trono patapi tiyayta munarqa, tukuy imakunamantapas aswan hatunchasqa kayta munarqa Satanaspa karakterninta rikuchin. Pablomantawan Danielmantawan nini, imaraykuchus aska Biblia qhaway komentariokuna reqsinku, Pablom nisqanta, papanpa huk karakterninqa llapa hinantinpi payllamanta yuyasqa runa kasqanmantam, Pablomqa Danielpa qillqasqanmantalla kutichisqa kasqanta, Daniel libro chunka hukniyuq kapitulumanta, maypichus Daniel chaypi qillqan:
“And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
“Reyqa munasqanman hina rurangqa; payqa kikinta hatunchangqa, llapa dioskunamanta aswan hatunpaq kikinta churangqa, hinaspa dioskunaq Diosninpa contranpi musphayta apaq simikunata rimangqa; phiñakuypas hunt’akapunankama allinllata purinqa, imaraykuchus chay kamasqa kaqqa rurasqa kanqa. Daniel 11:36.”
When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope 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.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”
Pabloqa papaq narcissista kasqanta rimarispa, Danielpa versonta huknirayman nispa willakun: papaqa “llapan Dios sutiwan sutichasqa, utaq yupaychasqa ima kasqanpa hawanman churakuspa hich’arisqa; chayhinaqa payqa Dios hina Diospa templonpi tiyaykuspa, kikinta Dios kasqanta rikuchikun.” Danielpi chay verso, papadonpa kasqanta reqsichiq, “pachata”pas rimarin, mayqinmi papadon antikristo kasqanta “rikuchinapaq” wakichisqa karqan; imaraykuchus nin papadonqa “allin purinqa” “phiñakuypa hunt’asqa kaynin” kama.
The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.
“Piñasqa phiñakuy” tukukapun 1798 watapi, chayrayku Daniel kay versículopi (manam kayqa qanchis chiqap chiqanmanta maykunapi Danielwan Apocalipsis qelqakunapi 1260 wata historiata rimashaqchu), ichaqa chiqapta reqsichin papal atiyniyuqta, hinallataq señalanmi chayqa “wañuchiq ch’aqwasqa k’irita” chaskirqan, imaynachus Juan sutichan, 1798 watapi. Chhaynaqa, kay versículo reqsichin papal kamachiy pacha tukukuyninta, mana ichaqa reqsichispa chay kamachiy pacha hayka unay kasqanta.
In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.
Chay pasaje-pi, Pabloqa hinallataqmi riqsichin huk atiyniyta, mayqenchus papadokunapa atiyninta hark’arqan pacha llapanta kamachiyta hapiq hamunankumanta 538 watapi, nisqanpi Tesalonicapi kaqkunaman, paykunaman qillqashaqtin, ñam kay sapa cheqaq yachayta yachasqankuta. Tapuyta oqarirqan: “¿Mana yuyarinkichikchu, qankunawanraq kaspa, kaykunata nisqayta?” Payqa yuyarichin paykunata ñam yachasqankuta “imatachus hark’achkan” nisqanta (kayqa nin hark’an), papadokunaqa mana atinankama, “tiempompi rikuchisqa kanankama.” Chay atiyniy, mayqenchus ñawpaqta papadokunamanta purirqan hinaspa hark’arqan pacha llapanta kamachiyta hapiq hamunankuta, chaymi karqan pacha llapanta kamachishaq atiyniy, may p’unchawchus Pablo chay carta-ta qillqarqan. Chayqa karqan ñawpa Roma mana cristianokunaq. Pablo qillqarqan chay ñawpa Roma mana cristianokunaq “ñanmantam hurqusqa kanan” nispa, chay hina papadokuna pacha llapanta kamachiyta hapiq hamunankupaq.
It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.
Kay yachaymi William Miller-ta pusarqan Danielpa qillqanpi “sapa p’unchay” nisqawan rikuchisqa atiyniyoqqa pagano Roma kasqanta reqsinanpaq. Adventismoqa reqsinmi imayna sayasqanta, chayraykutaq llapa William Millerpa profetiko yuyaykunaqa Danielpa hinaspa Apocalipsispa qillqankunamanta hamusqanta, chay iskay qillqataq pagano Romapa hinaspa papal Romapa iskay ch’usaqchachiq atiykunamanta rimanku. Tesalonicensespi kaq pasajepi Millerqa, ñaqha yachasqaña kaspa—imaynam llapa protestantekuna p’unchayninpi yacharqanku hinata, papaqa anticristo kasqanta—maypachachus reqsirqan pagano Romaqa papal kamachikuypa ñawpaqninpi sayaq historiapi atiyniyoq kasqanta, hinaspa Pablo nisqanta pagano Romaqa hurqusqaña kananpaq papadoqa kay pachapa tiyananman wicharinanpaq ñawpaqta, chaymanta payqa Danielpa qillqanwan hinaspa “sapa p’unchay” nisqawan tinkuchirqan, maypichus kinsa kutita rimarin “sapa p’unchay”qa “hurqusqaña” kananpaq kasqanta manaraq papadoqa kay pachata munayninman churanankama. Pablopa testimoniunmi Miller-ta qawarichirqan pagano Romaqa Danielpa “sapa p’unchaynin” kasqanta; chaymantapacha payqa reqsirqa Danielpa iskay ch’usaqchachiq atiykunaqa pagano hinaspa papal Roma kasqankuta. Kay chiqaqmi Millerita kuyuy paqarisqanpa cimienton nin. Adventismoqa kunan p’unchawpi Millerpa llamkayninta cheqaqtapuni qhesachan, ichaqa sapaq yachanmankupuni kay qhawariyqa, Miller imayna yuyayninta wiñachirqan Danielpi “sapa p’unchay” nisqamanta, chaymanta sut’inchasqanta: Pablo nisqan hina, papal atiy paqarinanta “hark’aq” atiy, mayk’aqchus hurqusqaña karqan, pagano Romam karqan; chaymi kay imakunamanta Millerpa yuyayninta allin reqsichin.
With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.
Daniel qillqapi “sapa p’unchaw” nisqapa cheqan yachayninwan, chayqa pagano Roma nisqamanta unanchasqa kasqanrayku, mayqenchus ñawpaqta hamurqan papal Roma qhapaq suyuq ñawpaqman, mayqentachus Daniel qillqarqan ch’usaqyachiq millay cheqnisqa hina, chaymanta Millerqa atirqan Bibliapi willasqa qhapaq suyukunawan tinkisqa profetico p’unchawkuna reqsiyta; hinaspataq yuyaynin kay qhawariykunaman kicharisqa kaptin, huñurqan huk serie cheqaqkunata, mayqenkunachus Adventismopa cimientonkunata rikuchin. Chay cheqaqkunaqa waqaychasqa qhiparirqan 1843 hinallataq 1850 watakunapi ñawpaq pionerokunapa iskay tablankunapi. Chay cheqaqkunaqa Adventismopa cimientonmi, hinaspataq “pacha” nisqapa reqsikuyninmanmi sayarqan. Ima historiatataq cimientokuna churakusqa karqan chayqa, Habacucpa Tablankunamanta rimanakuykunapi huk ñawpaq kaq rimanakuymin.
What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).
Habacucpa Tablankunapi mana rikuchisqa kasqanqa kaymi: tiempopi sayarichisqa cimientokuna huk estructurata paqarichirqanku, chaymanta qhepa wiñay ayllupaq allin qhawayta qusqanrayku, cimientokuna hina rikuchisqa cheqaqkuna kasqanta reqsinankupaq. Karqan huk ñawpaq cheqaq, chaymi cimientopi churakusqa aswan ñawpaq rumi karqan; ichaqa Danielpa libronpi “sapa p’unchay” nisqaqa mana Millerpa ñawpaq cheqaqninchu karqan. Miller hatarichisqa karqan huk cimientota ruwanampaq; chay cimientopi ñawpaq rumi tukunanpaq cheqaqqa karqan Levítico iskay chunka suqtayuqpi “qanchis kutikama” nisqa cheqaqmi. Ichaqa “sapa p’unchay” nisqa cheqaq mana kaptinqa, Miller manam reqsiyta atinqachu karqan chay profeciapa estructuranta, mayqentachus reqsinan karqan ñawpaq angelpa willakuyninta qhawarichinampaq. Estructuranninqa profeciata iskay chinkachiq atiyniyuqkunapa qhawariyninman churaymi karqan. Millerqa dragonta (Roma pagana) hinaspa bestiata (papado) rimapaykarqan. Kimsa kaq angelqa dragonta (Naciones Unidas), bestiata (papado), hinaspa llulla profetata (Estados Unidos) rimapan.
If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.
Sichus llapa, mana wakinllatachu, aswanpas llapanta, Millerita runakuna iskay santu pionero qillqa-tablaspi churakusqan tiempo-profeciakunata chaskinman chayqa, chay runaqa chay chiqaqkunaqa sapallanmi allinta maskhayta munanman. ¿Imaynataq chaskinki, mana hayk’aqpas qampaq kikiykiwan qhawarispa watukusqaykita? Sichus chay pacha, cimiento-paq chiqaqkunata maskhaq runakuna chay chiqaqkunata kikinkupaq pruebayta ruwananpaq personal responsabilidadninkuta hap’inman, hinaspataq chay llapa chiqaqkunata chaskinman, chayqa qaqa patapi sayachisqam kanku, manataq aqu patapichu.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Diospa qhawaqnin hina Sionpa perqanpi sayaqkunaqa runakuna kachunku llaqta manaraq chayaptin peligrokunata rikuyta atiq,—cheqaq kayta pantaymanta, chanin kayta mana chanin kaymanta sut’inchayta atiq runakuna.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Willakuyqa chayamunña: manam ima kaqpas yaykunanpaq saqesqa kananchu, chay yuyay iñiypa cimientonta chinkachinampaq, mayqin patapiqmi ñoqayku ruwaspa hamusqayku 1842, 1843, hinaspa 1844 watakunapi willakuy chayasqanmantapacha. Ñoqaqa kay willakuypin karqani, hinaspataq chaymantapacha kay pachapa ñawpaqenpi sayarqani, Diospa ñoqaykuman qosqan k’anchayman cheqaqta kasukuspa. Manam munaykuchu chakiykuta uraykachiyta chay patamanta mayqinpim churakusqa karqan, sapa p’unchaw Tatata tukuy sonqowan mañakuspa mask’asqayku k’anchayta. ¿Yuyankichu Diospa ñoqa-man qosqan k’anchayta saqerquyman kasqanta? Chayqa wiñay Rumi hina kanan. Qosqa kasqanmantapacha pusawasqanmi.” Review and Herald, April 14, 1903.
In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.
Pipas pacha profeciakunata, Millerita historiapi kaqkunata, uyariqkuna allinta qhawaychayta atinqaku, chaypaqmi qhawarina chay pacha profeciakuna rikuchisqan historiapi pachakunata. Kayqa nin pacha siqi patapi ruwaykunata rikuchiy llamk’ayta. Huk profecía yachaq runa, Milleritakuna Bibliamanta riqsichisqan, hinaspa qhepaman historiapa qillqasqanwan takyachisqan profético pachakunata qhawariy nivelninman chayaspa, riqsinqa pacha profecíapa qallariyninpi kaq historiaqa simbólicamente hinallataq chaylla profecíapa tukukuyninpi kaq historiata rikuchisqanta. Chay qhawariy nisqawan yachaq runaqa yachananmi historia kutimunanta. Chay yachay allin takyasqa kaptinqa, payqa rikunanmi Jesusqa tukukuyninta qallariyninwan rikuchisqanta.
And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.
Kay profecíapi llininmanta, kay pacha tukukuyninta “huk templota sayachiy” hina rikuchiqmanta, yachaq runaqa yachanqa, cimientopi sayasqa temploman huk qhipa tukuchiq rumi churasqa kasqanta. Payqa rikunanmi, Millerpa rikuchisqanman apamunanpaq apasqa temploq cimientoqa (Jesucristo-ta rikuchin, imaraykuchus mana huk cimientoq churasqa kayta atinchu, Jesucristoqa sapan cimiento kashan), profético tiempo patapi ruwasqa cimiento kasqanta. Jesús qallariyta tukuyninwan rikuchisqanrayku, yachaq runaqa hinallataq rikunanmi, tukuchiq rumiqa, temploq qhipa rumi—cimientowan tupananpaq kasqanta. Millerpaq temploq cimientoqa profético tiempo karqa, ichaqa cimientoqa mana chayraykullachu, Jesucristo punin karqa.
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. 1 Corinthians 3:10, 11.
Diospa qowasqan munakuyninman hina, yachayniyuq hatun wasichaq hina, noqam cimientota churarqani, hukñataq hawanpi hatarichin. Ichaqa sapankama allinta qhawakuchun imaynatas hawanpi hatarichin. Huk cimientoqa mana pipas churayta atinchu ña churasqa cimientoqa hinaqa, chayqa Jesucristo kashan. 1 Corintios 3:10, 11.
Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.
Pabloka llank’asqanta reqsichin, huk templota sayachisqanmanta, chaypa tiyasqanta utaq qallariyninta pay churarisqanmanta. Payqa mana judío runakunapa apostolnin karqa, hinaspataq cristiano iglesiapa tiyasqanta churananpaq llamk’achisqa karqa. Chay kikin qillqasqapi Pabloka hinallataq reqsichin, cuerponchikkuna Santo Espíritupa templon kasqanta. Kachkanmi hinallataq Salomonpa templo, hinaspa ch’inneq pampapi santuario, llapallanpa tiyasqankuna kashaqtin, llapallanpis Jesucristo hina rikuchisqa kanku. Chay tiyasqa Millerpa sayarichisqanqa Adventismopa templon karqa, hinaspa chay templopa tiyasqanqa cheqapuni Jesucristo kachkan; ichaqa aswan sut’itaqa, chayqa huk templo, espiritual hinaspa profético materialkunawan sayachisqa templo.
The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.
Chayqaq hatun rumiqa Jesús Cristo kananpaqmi kanan, ichaqa chay hatun rumiqa huk ñawpaq ñiqi profetiku kamachiytapas uqharinanmi; imaraykuchus Miller-manqa huk kamachiykunapa tantan qusqan karqan, chaypiqa Milleritakunaq ñawpaq kaq kamachiynin karqan “wata huk p’unchawpaq” nisqa kamachiy. Chay kamachiy mana kaptinqa, pacha profecíata reqsisqachu kanman, chayraykutaq mana ima tiyananchu kanman. Tukukuyninpiqa huk tinkuynin kananmi, Jesús Cristota (Tiyanata) sut’ichaq, chayqa huk kamachiykunapa tantan ukhupi ñawpaq ñiqi kamachiy kananmi, chaymanta Jesús Cristoq Revelacionninta sayachin. Chay kamachiyqa, sut’inchayman hina, “ñawpaq rimay” nisqa kamachiymi, Cristoq kawsayninpa rikch’ayninta unanchaspa, qallariymanta tukukuyninta reqsichiq.
In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:
2 Tesalonicensespiqa, qespas mana chaskirqankuchu cheqaq kayta munaspa qespichisqa kanankupaq, cheqaq kayta rejechirqanku, griego simipi sut’inchasqa hina, hebreo simimanta hamuq, kimsa qillqawan rurasqa simimanta, Antiguo Testamentoqpi “cheqaq kay” nisqa t’ikrasqa hina. Chay huñu, kallpayoq pantayta chaskiqkuna, llulla simita creenankurayku, mana munarqankuchu kutiyta machu ñankunaman, Adventismoq cimientonkuna, iskay santu cartakunapi rikuchisqa hina. Chayrayku, unayñataña qhawarisqanchik pasajepi kaynata nin:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Juanman yachachiq atiyniyuq angelninqa manam huk runachu karqa, aswanpas Jesucristo kikinmi karqa. Paqopa alliq makinwan lamar qochapi sayasqan, lluq’i chaqinwanñataq ch’aki allpapi sayasqan, rikuchin ima rurananta hatun ch’aqwaypa tukukuyninpi, Satanáswan. Kay sayayninqa sut’inchan tukuy kay pachapi aswan hanaq atiyninta hinaspa kamachikuyninta. Ch’aqwayqa wiñaymanta wiñaykama astawan kallpanchakuspa, astawan takyasqa karqa, hinaspa chayhinallataq rikuchikunanmi tukukuq escenakunakama, tutayay atiykunapa sumaq qispichisqa llamk’aynin aswan hanaqman chayanankama. Satanásqa, mana allin runakunawan hukchasqa, llapa pachata hinaspa cheqaq kayta munakuyninta mana chaskiq iglesiakunatapas pantachinqa. Ichaqa atiyniyuq angelqa uyarisqa kananpaq waqyan. Hatun qaparikuyniyuqwanmi qaparin. Payqa kachkan vozninpa atiyninta hinaspa kamachikuyninta rikuchinanpaq, cheqaq kayta hark’anankupaq Satanáswan hukchasqakunaman.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.
Kay ñawpa pasajepi “cheqaq kayta mana munaspa chaskiq iglesiakuna” nisqaqa Danielpa, Mateopa mana allin, mana yuyayniyuq virgenkunan kanku; paykunatam Amos 8:12 rikuchin, Diospa qhipa willakuyninta maskhayta qallariqkankuñataq, ichaqa chayqa ñam qhiparinña kaptin. Qhiparinñan, Adventismopa cimientokunamanta huk llullata creenqaku rayku. Adventismoqa chay llullata ñawpaqta upyayta qallarin 1863 watapi, chaymantapachan llapa ñanpi urayman ripullarqan.
What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.
Imatata qillqayta munani chayqa llapanman hina yuyayniymanta lloqsisqa, ari, ichaqa ¿ima musuq profetik akllay-k’anchaymi 1863 watamanta kay Adventismo-man yaykusqa? Ellen White nin Joneswan Waggonerpa 1888 watapi willakusqanmanta, chayqa paypa achka watakunaña willakusqan mensaje kasqanta. Paykunapa mensajenqa 1888 watapi Adventismo-paqa musuq hina, mancharichiq hina uyarisqa kasqanman hina, ichaqa chay musuq kaypas mancharisqapas mana musuq mensaje-raykuchu karqa, aswanpas Diospa llaqtanman 1863 watamanta pacha tiyanayuq rikch’akuq ñawsa kay rayku.
Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?
Ellen Whiteqa Adventismoqa Laodicea hina kasqapi kasqanta reqsichirqan 1863 watamanta ñawpaqtaña; chayrayku Laodiceapa ñawsa kayninqa 1863 watamanta ñawpaqtaña Adventismoman yaykuyta qallarisqa karqan. Ichaqa 1863 watapi iglesiaqa oficialllamanta saqerqan Levítico iskay chunka suqta qillqapi kaq “qanchis kuti” nisqamanta cheqaq kayta, chaymi karqan Miller tarisqan ñawpaq kaq “pacha willakuy”. Manam 1863 watamanta kaymanqa ima profético k’anchaypas Adventismopi rikurimusqachu! ¿Imataq cambiakurqan?
The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…
Templopa cimientonpa ancha ñawpaq rumi, profético pachaq hawapi sayachisqa karqan, hinaspataq Jesucristo-ta reqsichirqan, Adventismoq 1863 watapi wiksuchisqa karqan. Millerpa templopa cimientonman churakusqan ñawpaq rumi, pachaq hawapi sayasqa, imayna Cristo Danielpi rikuchisqanman hina, pay kikin Palmoni hina reqsichikuspa, “admirable yupaychaq” nisqa kasqanman hina, chayqa rechazado karqan hinaspataq wiksuchisqa karqan. Ancha ñawpaq rumi Miller tarisqan…
“In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:
“Wiskusqa rumi qayllusqa willakuyta Cristo nispa, Israelpa historiankupi cheqaq pasasqa ruwaymanmi rikuchirqan. Chay pasasqa kaqqa ñawpaq templota hatarichiywanmi tupasqa karqan. Cristo ñawpaq hamuynin p’unchawkunapiqa huk sapaq churaynin karqan, chayrayku judíokunamanqa sinchi kallpawan rimapaykuspanmi chayanan karqan; ichaqa noqanchikpaqpas yachachikuyta apamunmi. Salomonpa templon hatarichisqa kaptin, perqakunapaq, cimientopaqpas hatun rumikunaqa llapanmi rumi qotopi wakichisqaña karqan; hatarichina cheqaman apamusqankumanta qhipamanqa manan ima llamk’anapas chaykunapiqa apaykachasqa kanan karqanchu; llamk’aqkunaqa maypichus kanan karqan chayman churayllatam ruranankupaq karqan. Cimientopi apanakunampaqmi huk rumi mana kaq hina hatun, huknirayku rikch’ayninwan apamusqa karqan; ichaqa llamk’aqkunaqa manan maypipas chaypaq tarirqankuchu, manataqmi chaskiyta munarqankuchu. Mana llamk’asqa ñanninkupi sirikusqanrayku piñachikuypaqmi paykunapaq karqan. Unaytam wisch’usqa rumi hina qhiparqan. Ichaqa rumi wasi hatarichiqkuna esquina rumita churayman chayaspaqa, unaytam maskarqanku chay sapaq cheqata hap’iq, chaypi sayaykuspa hatun llasa hap’iqta apanapaq allin sayayninwan, kallpanwan, hinallataq allin rikch’ayninwan huk rumita tarinankupaq. Sichus kay ancha importante cheqapaq mana yuyayniyuq akllayta ruwankuman karqan chayqa, llapa wasipa allin kasqantaqa peligroman churankuman karqan. Intipa kallpanta, chirimanta rit’ipa chiriyninta, tempestadmanta maqanakuyta atipaq rumitam tarinanku karqan. Achka rumikunaqa imaymana p’unchawkunapi akllasqa karqanku, ichaqa ancha llasa q’ipikuna ñit’isqanwanqa ch’iqtakuqmi tukurqanku. Hukkunataq manan atirqankuchu pacha wayra utqaylla tikrakuyninkunapa pruebananta. Ichaqa qhipamanmi unayña wisch’usqa rumiman yuyay churakusqa. Wayraman, intiman, paraman, tempestadmampas rikuchisqa kaspapas, manan aslla ch’iqinllatapas rikuchirqanchu. Rumi wasi hatarichiqkunaqa kay rumita qhawarqanku. Llapan pruebakunatam atiparqan, hukllataqraq pishirqan. Sichus ancha sinchi ñit’iy pruebatapas atipanman chayqa, esquina rumipaq chaskinqaku nispa yuyarqanku. Chay pruebatam ruwarqanku. Rumitaqa chaskirqanku, maymanchus churana karqan chayman apaykurqanku, hinaspan cheqapuni tupaq kasqanta tarirqanku. Profetapa musquyninpi Isaíasqa kay rumita Cristopa unanchaqnin kasqanta rikurqan. Payqa nin:”
“‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.
“‘Apuynin qankunapa Señor de los Ejércitos-ta santifikaychis; paylla manchakuykichis kanan, paylla mancharinakuykichis kanan. Hinaspataq payqa santuario hina kanqa; ichaqa iskaynin Israel ayllukunapaqqa taksachinapa rumihina, urmachinapa qaqahina, Jerusalén llaqtapi tiyaqkunapaqqa toqllahina, trampahina. Askha paykunamantaq taksakunqaku, urmanqaku, p’akisqa kanqaku, toqllasqa kanqaku, hinaspataq hap’isqa kanqaku.’ Profétic visiónpi uraykachasqa ñawpaq hamuyninman apasqa kaspa, profetata rikuchin Cristoqa muchuykunata, pruebakunata apananpaq kasqanta; chaykunapa simbólicon karqan Salomónpa templonpi hatun esquina rumiwan imayna ruwasqa kasqan. ‘Chayrayku Señor Dios nin kayhinata: Qhawariychis, Sionpi huk cimiento hina rumita churani, pruebasqa rumita, ancha chanin esquina rumita, allin takyasqa cimiento-ta: pichus creen, mana utqayllachu purinqa.’ Isaías 8:13–15; 28:16.”
“In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.
Yupay yachayniyupinmi Diosqa akllarqan cimientopa ruminta, pay kikinmi churarqun. Suticharqanmi: “takyaq cimiento” nispa. Tukuy pachapi runakunaqa chaymanmi saqeyta atinku llakikuykunankuta, ñak’ariyninkuta ima; llapantapas muchuyta atinmi. Hunt’asqa allin waqaychasqa kaywanmi paypa hawanpi sayarichiyta atinku. Cristoqa “pruebasqa rumi” mi. Paypi hap’ipakukuqkunataqa mana hayk’aqpas pantachinchu. Tukuy pruebakunatam muchurqan. Adampa huchanta, mirayninpa huchantawan ñit’iyta muchurqan, hinaspataq supaypa atiyninkunamanta aswan atipaq hina lluqsirqan. Tukuy wanakuq huchasapa runa payman wikch’uykusqan q’epikunatam apaq. Cristopiqa huchayuq sunquqa samayta tarirqan. Paymi takyaq cimientoqa. Llapan payta qhawarispa sayakuqkunaqa hunt’asqa waqaychasqa kaypi samanku.
“In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:
Isaiaspa profecíanpi, Cristota willakuykunapi rimarisqa, huk allin takyasqa cimientohina, hinaspataq urmanapaq rumi hina kasqanta. Apóstol Pedroqa, Santo Espíritu-pa pusasqan qillqaspam, sut’ita rikuchin pitaq Cristo cimientopaq rumi kasqanta, hinaspataq pitaq mitk’achinapaq qaqa kasqanta:
“‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.
“‘Sichus qankichik Señorqa sumaq sonqoyuq kasqanta, payman asuychis, kawsay rumi hina; runakunaqa cheqnikuspa mana chaskisqa karqan, ichaqa Diospa akllasqanmi karqan, ancha chaninniyuqpas. Qamkunapas, kawsay rumikuna hina, hatarichisqa kankichik huk espiritu wasi kananpaq, ch’uya cura kay kananpaq, Jesucristo rayku Diospa ñawpaqenpi chaskisqa espiritu sacrificiokunata haywanaykichikpaq. Chayraykun Escrituraspi nisqa kachkan: Qhawariychis, Sionpi churani huk kurku esquina rumita, akllasqa, ancha chaninniyuqta; paypi creenqa manan p’enqayman urmaychu. Chaymi qamkuna creeqkunapaqqa payqa ancha chaninniyuq; mana kasukukuqkunapaqri, wasi ruwaqkuna cheqnisqanku rumiqa, chay kikinmi tukurqan esquinaq umanman, mitk’achiq rumi, urmachiq qaqa hina, simita mana kasukuspa urmanankupaq.’ 1 Pedro 2:3–8.”
“To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.
“Pikunataq inikuykuqkunapaqqa, Cristoqa chiqap sayaq cimienton. Kaykunaqa chay Rumi pataman urmayku, pakikunku. Cristo-man uyaykukuywan, paypi iñiywan ima, kaypi rikuchisqa kanku. Rumi pataman urmayku chaymanta pakikuyqa kikinpa aswan allin kasqanmanta qatipakuyta saqeymi, hinaspataq wawa hina huch’uy sunquyuq kaywan Cristo-man hamuy, huchankunamanta wanakuywan, pampachaq munakuyninpi iñispa. Chay hinaqa, iñiywan kasukuywanmi Cristo patapi cimientoyku hina hatarichisun.”
“Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.
“Kay kawsak rumipi, judíokunapas mana judíokunapas kikinllataq hatarichikuyta atinku. Kaymi sapallan cimentu maykipi allinta, mana kuyukuqtaq hatarichikuyta atisun. Lliwpaqmi ancha hatun; lliw pacha llasa q’epiyninta, aparikuynintapas apananpaqmi ancha kallpasapa. Cristowan, chay kawsak rumiwan, hukllachasqa kaspaqa, kay cimentu patapi hatarichiqkunaqa kawsak rumikuna tukunku. Achka runakunaqa kikinkupa kallpallanwanmi llaqllasqa, llusp’ichisqa, sumaqchasqa kanku; ichaqa mana atinkuchu ‘kawsak rumikuna’ kayta, Cristo wan mana hukllachasqa kasqankurayku. Mana kay hukllachakuywanqa, manam pipas qispichisqa kayta atinchu. Cristopa kawsaynin ñuqanchik ukhupi mana kaptinqa, manam tentacionpa wayrakunata sayayta atisunchu. Wiñay qispichikuyninchikqa allin, mana llullakuq cimentu patapi hatarichikuyninchikmanmi hap’ipakun. Kunan p’unchawqa achka-achka runakuna mana hayk’aqpas pruebasqa cimentukunapi hatarichkanku. Para urmamptin, tempestad phiñakuptin, unu llump’aykuna hamuptinpas, wasinkuqami urmanqa, mana wiñay Roca patapi, Cristo Jesús sutiyuq hatun esquina rumipi sayachisqa kasqanrayku.”
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“‘Simipi willanakupaq, mana kasukuqkuna kaspa,’ Cristoqa urmaykuchiq rumiñam. Ichaqa ‘wasi ruwaqkuna mana allinpaq qhawarisqan rumim, chaylla kikin muyu k’uchupa umallinman tukusqa.’ Hina mana chaskisqa rumi hina, Cristoqa kay pachapi ruwanasninpiqa qhasilla qhawarisqa, millayta rurapayasqa ima karqan. Payqa ‘runakuna despresiasqan, qonqapusqan; llakiq runa, ñak’ariyta reqsiq: … Payqa despresiasqa karqan, ñoqanchikqa manam payta yupaychasqanchikchu.’ Isaías 53:3. Ichaqa aswan pisi p’unchawkunallañam glorificasqa kananpaq qayllamurqan. Wañusqakunamanta kawsarimusqanwanmi sut’inchasqa kanqa ‘atiyniyuq Diospa Churin’ nisqa hina. Romanos 1:4. Iskay kuti hamusqanpim hanaqpachapa kay pachapapas Señor kasqan rikuchisqa kanqa. Kunan payta chakataqkama apayta munasqakunaqa hatun kayninta reqsinkaku. Lliw unibersopa ñawpaqenpim mana chaskisqa rumiqa muyu k’uchupa umallinman tukunqa.”
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Pipasmanpaqmi urmamunqa, chayqa ñut’usqata ruranku.” Cristo-ta mana chaskiq runakakunaqa utqaylla llaqtankuta, nacionninkutapas chinkachisqa rikunankupaq karqan. Hatun kayninkuqa pakisqa kanqa, wayra ñawpaqpi allpa ñut’u hina ch’iqichisqa. Hinaqa, ¿imañataq judíokunata chinkachirqan? Chayqa qaqa karqan; chayman sayachikuspa hatarichikuspankuqa, qespichisqa, allin waqaychasqa kanankupaqmi karqan. Diospa allin kaynin pisipachasqa, chanin kaynin p’enqasqa, khuyapayakuynin mana yupaychasqa karqan. Runakunaqa kikinkuta Diospa contranpi churakurqanku, hinaspa llapa ima qespichiyninkupaq kanman karqan chayqa chinkayninkuman tukusqa. Llapa imatapas Dios kawsaypaq kamachisqanqa, paykunaqa wañuypaqmi tarikurqanku. Judíokuna Cristo-ta chakatasqankupiqa Jerusalénpa chinkayninmi kasqa. Calvariopi ichhusqa yawarqa kay pachapaqpas, hamuq pachapaqpas thuñiykuman urmachiq llasaymi karqan. Chay hinallataqmi kanqa hatun tukuypi p’unchawpi, Diospa gracianta mana chaskiqkunaman juicio urmamunqa chay p’unchawpi. Cristo, paykunapaq urmanankupaq qaqan, chaymantaqa paykunaman rikurinqa huk piñakuq orqo hina. Uyanpa k’anchaynin hatun kaynin, chanin runakunapaq kawsay kasqan, mana allinkunapaqqa ruphaq nina kanqa. Munay mana chaskisqa, gracia pisipachasqa kaptinmi, huchasapa runaqa chinkachisqa kanqa.”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.
“Achka ejemplokunawanwanwanwan, hinaspa kutimuy warningkunawanmi, Jesusqa rikuchirqan imanas kananpaq judíokunapaq Diospa Churinta mana chaskisqankurayku. Kay simikunapiqa Payqa rimasharqan llapa tiempokunapi llapa runakunamanmi, paykunamanqa mana munanku chaskiyta Payta Qispichiqninkuta hina. Sapa warningqa paykunapaqmi. Millaychasqa temploqa, mana kasukuq churiqa, llullakuq chakra cuidadoresqa, pisipaq qhawasqa wasi ruwaqkunaqa, llapa huchasapa runapa kawsayninpi masinkunata tarinku. Mana arrepientekuptinqa, paykunapa unanchasqan castigoqa paypa kananpaqmi.” Desire of Ages, 597–600.
We will continue this in the next article.
Kayta qatiq qillqapi kaytaqmi ñawpaqman apanqaku.