Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:
Romaqa rikch’ariyta churamun, hinaspa Romaqa sut’inchasqa kachkan paypa “pachapi”. Kayqa Sister White-pa rimayninmi, maypichus nispa sut’inchan imatachus allinriqsisqa hina entiendenapaq kashan:
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Apocalipsisqa huk libro sellasqa kasqa, ichaqa kichasqa libro hinallataqmi. Chaypi qillqasqa kachkan kay pachap historianta tukukuq p’unchaykunapi pasananpaq musphaypaq hatun ruwaykuna. Kay libropa yachachikuyninkuna sut’i kanku, mana mistikokunañachu nitaq mana entiendey atinaqa. Chaypiqa Danielpi hina kikin profeciakunaq siq’inmi hapisqa kachkan. Wak profeciakunataqa Dios yapamanta rimarisqa, chaywan rikuchispa paykunaman ancha importanciata qusqa kananpaq. Señorqa mana imatapas yapamanta rimarinchu mana hatun consecuenciayuq kaqkunamantaqa.” Manuscript Releases, volumen 9, 8.
The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.
Señorqa manam kutimunichu ima ruwaykuna mana ancha hatun importanciayuq kaptinqa, chaymanta Romaqwan tinkisqa “tiempokunapas” kutin kutinta rimarisqa kanku. “Ancha hatun importanciayuqmi” Romaqwan tinkisqa “tiempota” entiendenapaq, imaraykuchus chaymi rikuchin Romaqa chay visión nisqapaq sayachiq asuntun kasqanta. Qanchis kuti, papaq kamachikuyninpa waranqa iskay pachak soqta chunka watakuna, Danielpi hinaspa Apocalipsispi sut’inchasqa qhawachisqa kashan.
And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.
Paymiqaqmi Ancha Hanaq Kaqpa contranpi hatun simikunata, chay Ancha Hanaq Kaqpa santokunatataq sayk’uchinqa, p’unchaykunatawan kamachikunatapas tikrayta yuyarinqa; paypa makinmanmi qusqa kanqaku huk pacha, pachakuna, hinaspa pacha kuskan kama. Daniel 7:25.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Uyarirqani mayt’uta p’achawan p’achallisqa qharita, mayu yakukunapa hawanpi kachkashaqta; pay pañan makinwan lluq’i makinwanpas hanaq pachaman oqarispa, wiñaypaq kawsajpa sutimpi jurarqan: huk pacha, iskay pachakuna, chaymanta kuskan pacha kanqa nispa; santo llaqtapa kallpanta t’aqayta tukuchisqanman chayaspataq, tukuy kay imakuna hunt’asqa kanqa. Daniel 12:7.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Ichaqa, templomanta hawapi kanchaqa ama yupaychu, ama tupuychu; imaraykuchus mana judío runakunaman qusqa kashan; hinaspa llaqtap santu llaqtanta tawa chunka iskay killa saruspa ñit’inqaku. Apocalipsis 11:2.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.
Huk ichataqmi atiyta iskay testigoykunaman, hinaspan paykuna willakuytaqmi waranqa iskay pachak soqtachunka p’unchawkuna kamachisqa kanku llakikuy p’achawan p’achallisqa, nispa. Apocalipsis 11:3.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Hinaspan warmiqa ayqekurqa chunllaqman, maypichus Diospa wakichisqan kasqa paypaq, chaypi mikuchinankupaq waranqa iskay pachak soqta chunka p’unchaykuna. Apocalipsis 12:6.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
Warmimanqa qosqa karqan iskay hatun ankapa raprankuna, chaywan purinanpaq chunllaq pampaman, kikinpa kasqanman, maypichus mikhuyninwan waqaychasqa kachkan huk pacha, pachakuna, hinaspa kuskan pacha, amarupa qayllanmanta. Apocalipsis 12:14.
And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.
Paymanpas hatun rimashpa hatunchasqa imakunata, Diosta rimaykuchisqakunatapas rimananpaq; hinaspapas atiy qusqan karqan iskay chunka iskayniyuq killakunata hina qhiparunanpaq. Apocalipsis 13:5.
These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.
Kay qanchis chiqap willakuykunaqa Romamanta sapaq profetiku kachasqankunata rikuchin. Chay pasajekunapim Roma sut’ita rikuchisqa kachkan. Panay Whiteqa yapamanta nin, kay p’unchaykunaqa hinallataq “kimsa wata kuskan, icha 1260 p’unchaykuna” hina rikuchisqa kasqankuta. Bibliapiqa mana tarinkichu nitaq kimsa wata kuskata nitaq chunka iskay pachak suqta chunka p’unchaykunata. Panay Whiteqa chay qanchis willakuykunamanta yupaychayta hinaman tupachispa churashan.
“In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.
Capítulo 13-pi (versículos 1–10)piqa huk sasa uywa willakuyta rikuchin, “leopardoman rikch’akuq”, chaymanmi dragón qowarqan “atiyninta, tiyananta, hatun kamachikuynintawan”. Kay unancha, imaynachus aswan achka protestantekuna iñirqanku hinata, papadota rikuchin, ñawpaq romano qhapaq suyuq hap’iqnin kasqan atiyman, tiyananman, kamachikuyninmanpas rantin hamuqta. Chay leopardoman rikch’akuq sasa uywamanta nispanmi willan: “Qosqa karqan payman hatun simi, jatun rimaykunatawan Diospa contranpi rimaykunatapas rimananpaq…. Hinaspan siminta kicharirqan Diospa contranpi rimananpaq, sutinpa contranpi rimananpaq, tabernáculonpa contranpi rimananpaq, hanaq pachapi tiyaqkunap contranpipas rimananpaq. Paymanpas qosqa karqan santokunawan maqanakunanpaq, paykunata atipananpaq; hinaspapas payman qosqa karqan llapa ayllukunapi, simikunapi, nacionkunapipas kamachikunanpaq.” Kay profecía, Daniel 7-pi uchuy waqrapa nisqa rikuchisqanwan casi kasqanta hina, mana iskayrayaypaqmi papadoman señalan.
“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.
“‘Atiyta karqa churasqa karqan iskay chunka iskay killakunaq puchukayninkama.’ Hinallataq, nin profeta: ‘Huk umanninta rikurqani wañuyman hina k’irisqa kasqanta.’ Hinaspataq yapamanta: ‘Pipas prisionman apaqqa, paypas prisionman rinqa; pipas espadawan wañuchiqqa, paypas espadawan wañuchisqa kanqa.’ Chay iskay chunka iskay killakunaqa kikinmi ‘tiempo, tiempos, tiempopa rakisqanwan’ nisqawan, kimsa watayoq chawpi wata, utaq 1260 p’unchaykuna, Daniel 7 nisqapi kaqwan—Diospa runankunata ñak’arichinanpaq papal atiyniyoq kaypa pacha. Kay pacha, ñawpaq kapitukunapi nisqa hina, qallariq karqan papadopa hatun kamachikuyninwan, A.D. 538 watapi, hinaspa tukukurqan 1798 watapi. Chay pachapi papaqa Francia soldadokunawan prisionero ruwasqa karqan, papal atiyniyoq kayqa wañuyman apaq k’irita chaskirqan, hinaspa willakusqa simi hunt’asqa karqan: ‘Pipas prisionman apaqqa, paypas prisionman rinqa.’” The Great Controversy, 439.
With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.
Saqesqa kallpachasqa atiywan, kimsa wata chawpintinta “pacha” hina qhawarispa, mayqinchus Roma sutita “rikuchin”, huk bibliaq sut’ichayninkunapas Romamanta rikurimun.
But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.
Ichaqa nisqaykicheqmi niykichis, Eliaspa p’unchayninkunapi achka viudakuna karqan Israelpi, hanaq pacha kimsa wata suqta killakama wichq’asqa kaptin, llapa hallp’api hatun yarqay kaptin. Lucas 4:25.
The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.
Kimsa wata kuskan wata Elíaspa, pacha tinkichin Jezebelwan, paymi símbolo kashan papal Romaq, Tiatira iglesiapi.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.
Ichaqa huk aswan imakuna qampaq contra kachkan, warmi Jezabel sutiyuqtam saqinki, payqa kikinmanta willakun profetisa kasqanta, hinaspa yachachin hinaspa pantachin sirviqniykunata waqllikuyta ruwanankupaq, hinaspa idolokunaman haywasqa mikhuynikunata mikhunankupaq. Hinaqtin payman tiempo qorqani waqllikuyninmanta arrepentekunanpaq; ichaqa manam arrepentekurqachu. Apocalipsis 2:20, 21.
The “time” given the fourth church, represented by Jezebel, is also a “space.”
Chusku iglesiata qośqasqa “pacha”, Jezabelwan rikuchisqa, hinallataq huk “k’iti”pas.
Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.
Eliasqa noqanchik hina runam karqa, chaymi sinchi sonqowan mañakurqa ama para kananpaq; hinaspataq kay pachapi mana paramurqachu kimsa wata soqta killantin. Santiago 5:17.
Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.
Tawa iskay chunka iskay killa-kunaqa waranqa iskay pachak soqta chunka pichqa p’unchawkunawan kikin kasqanmanta rimarispa, Hermana White chay pacha-ta “chay p’unchawkunam” nispa reqsichin, mayqintachus Cristo rimarisqa.
“The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.
“Kaypi niskasqa pacha-kunakqa—‘tawa chunka iskayniyuq killakuna,’ hinaspa ‘waranqa iskay pachak suqta chunka p’unchawkuna’—hukllam kanku, iskayninku kikin pachata rikuchispa, maypin Cristo-pa iglesian Romamanta ñak’ariywan ñit’isqa kanan karqa chayta. Papa kamachiypa 1260 wataqninkunaqa A.D. 538 watapi qallarikurqan, chayrayku 1798 watapi tukukunman karqa. Chay pachapiqa Francia llaqtamanta huk ejercito Roma llaqtaman yaykurqan hinaspa papata prisionerota ruwarqan, paytaq wañurqan qarqusqapi kashaspa. Musuq papa mana unaymanta akllasqa kaptinpas, chaymanta kaykamaqa papa jerarquíaqa manam hayk’aqpas ñawpaqpi charisqan atiyninta yapamanta apaykachayta atirqanchu.”
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.
“Igllesiapa qatiqachisqa ñak’ariyqa manan tukuy chay 1260 watakuna pacha junt’apiqa purirqanchu. Diosqa, llaqikuywan llaqtanman, nina hina ruphay pruebanpa p’unchayninkuta pisiyachirqan. Iglesiapa hawanman hamunanpaq ‘hatun ñak’ariyta’ ñawpaqmanta willaspan, Qespichiq nerqa: ‘Chay p’unchaykuna mana pisiyachisqa kaptinqa, manan mayqen aychallapas qespisqachu kanman: akllasqakunraykutaq ichaqa chay p’unchaykuna pisiyachisqa kanqa.’ Mateo 24:22. Reformapa kallpachasqanrayku, qatiqachiyqa 1798 watamanta ñawpaqta tukuchisqa karqan.” The Great Controversy, 266.
Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”
Cristo y la Hermana White identifican la expresión “aquellos días” como el “tiempo” que identifica a la Roma papal. Cuando Daniel habla de la persecución que siguió al establecimiento del papado en el trono de la tierra en el versículo treinta y uno del capítulo once, se refiere a ese tiempo de persecución como “muchos días”.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.
Paymantaqninkunañataq sayaqakunqaku paypa favorninpi, hinaspataq kallpayoq santuarionta qhellichanqaku, sapa p’unchay sacrificiota qichunqaku, hinaspataq churanku desolación ruraq millay abominacionta. Pacto contra mana allinta ruraqkunataq lisonjawan waqllachinqa; ichaqa Diosninkuta reqsiq llaqtan runakunaqa kallpasapa kanqaku, hatun rurasqakunataq ruranqaku. Llaqtapi yachaqkunaqa achka runakunata yachachinqaku; ichaqa urmanqaku espadawan, ninawan, preso apasqa kaywan, saqueopiwan, achka p’unchaykuna. Daniel 11:31–33.
Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.
Romaqa rikuchisqa kachkan paywan tinkisqa profetap rimayninpi pacha tiempowan, chayraykun Pablo nin hucha runaqa “paypa tiempompi” rikuchisqa kanqa nispa. Romaqa visionta takyachin, maytachu mana riqsispaqa chinkasunman, chaymi reqsichin imarayku chay profetap pacha tiempoqa ancha kutikama, achka hinallataq imaymana ñanninkunawan rikurichisqa kachkan, Diosqa “mana kutichinchu imakunatapas mana hatun ancha chaninniyuq kaqkunata.” Ñawpaq versículokunapim chay tiempo periodoq tukukuyninpas señalasqa kachkan.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
Chaypi runakunamanta yachaqkunaqa achka runakunata yachachinqaku; ichaqa paykunaqa achka p’unchawkuna espadawan, ninawan, prësu apasqa kaywan, hinaspa saqueopi urmachisqa kanqaku. Urmasqankumantataq aslla yanapakuyniyuq yanapasqa kanqaku; ichaqa achkakunaqa llamp’u simi alagokuywan paykunaman hap’ipayanqaku. Yachaqkunaq wakinnintaq urmanqaku, paykunata pruebanapaq, ch’uyanchanapaq, hinaspa yuraqyachinapaq, tukukuypaq pacha chayamunankama; imaraykuchus chayqa may ñawpaqmanta churakusqa pachapaqraqmi kashan. Daniel 11:33–35.
The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.
“Tukupay pacha”qa “huk churakusqa pachapaqraqmi kanan.” Hebreo simipi “churakusqa” nisqaqa “moed” nisqam, chayri huk sut’ichasqa pacha utaq huk tupanapaq churakusqa pacha ninanmi. “Churakusqa pacha” nisqapaq profetiko relevancianpas, ancha chanin kasqanpas, Daniel qillqapi riqsichisqa kachkan imaymana kuti rimarisqanwan. Laodicea Adventistakunaq ashkha mana kaqchu, ichapas mana pipas reqsinku 1989 watataqa huk “tukupay pacha” kasqanta, chayrayku 1989 wataqa huk churakusqa pacha karqan. Chayqa Diospa ruwasqan tupanakuy karqan, paymi chay pichqachunka tawa waranqa runakunaq kuyuyntinpaq yachayta kicharinanpaq sellosqanta paskanan karqan. Chayrayku Danielpa qillqan testigokunata qon, “churakusqa pacha” nisqaqa “tukupay pacha” hamusqanta señalasqanta rikuchinanpaq. Daniel qillqapa pusaq kaq kapitulpim kay profetiko unanchakuy churakun.
And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.
Hinaspanmi huk runapa rimayninta Ulai mayu patakunapa chawpinmanta, qayakuspa nisqata: Gabriel, kay runaman rikch’ayninta entiendenanpaq yachachiy. Chaymi hamurqa maypinchus sayasharqani chayman qayllaykamuq; hinaspan hamuptin mancharirqani, uyayman urmaykurqani; ichaqa paymi niwarqa: Entiende, runapa churin, kay rikch’ayqa tukukuypa p’unchawpaqmi kan. Pay rimashaqtinri, allpaman uyayniwan uraykusqa sinchi puñuypi kasharqani; ichaqa llimpiwarqan, sayariychispa chiqanta sayachirqan. Hinaspan nirqan: Qhawariy, yachachisqayki imam kasqanta piñakuypa qhipa tukukuyninpi; imaraykuchus señalasqa p’unchawpi tukuyqa kanqa. Daniel 8:16–19.
As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”
Chunka once kaq chunka hukniyuq kapitulumanta, kay versokunapi “pacha tukukuypaq” nisqapi kaq “tukuy” simiqa, “chasqisqa” nisqaman tikrasqa simimanta huk hebreo simim. Pacha tukukuypaq nisqaqa chasqisqa pachapi qallariq huk pacha hunt’asqanta rikuchin. “Chasqisqa pacha” (moed) nisqaqa huk churasqa tinkuyta nin, hinaspa pacha tukukuypaq (hebreo simi “gets”) nisqaqa huk pacha unaymanta, mayqinchus chasqisqa pachapi qallarin. Chayqa Roma llaqtata qawarichiq “pacha”mi, hinaspa chay “pacha”qa anchata ancha allinmi, chayrayku chay pacha unaypa tukukuyninpas, chay pacha tukukuynin qhepanta hamuq pacha unaypas, achka testigokunawan rikuchisqa kanku. Danielpa chunka hukniyuq kapitulumanta iskay chunka tawaq versopi, pagano Romaqa huk “pacha” kamachisqan hina kay pachata apaykachasqanmanta reqsichisqa kachkan.
A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.
Huk unanchasqa “pacha” kinsa pachak soqta chunka watam, imaraykuchus huk bíblicopi watapi kinsa pachak soqta chunka p’unchawkuna kan. Pagano Romaqa huk “pacha” kamachirqan, papal Romañataq “huk pacha, pachakuna, chaymanta kuskan pacha” kamachirqan. Kunan pacha Romaqa huk unanchasqa “hora”ta, utaq huk unanchasqa “tawa chunka iskay killa”ta kamachin. 1844 watamanta qhipamanqa manam willakuypi pacha kanchu, chayrayku “hora”pas “tawa chunka iskay killa”pas utqaylla hamuq domingo kamachikuy manta runakunapa gracia chaskinankama tukukuyninkama chay pacha kachkan. Ichaqa pagano Romaqa Actium maqanakuy 31 a. C. watapi kasqanmantapacha ancha atiywan kamachirqan, Constantinoqa imperiopa umalliq llaqtanta Constantinoplaman 330 watapi astaykama. Yachanchik kay qatiq versículokunaqa pagano Romamanta rimashasqanta, imaraykuchus Cristoqa “pacto-pa príncipe” hina rikuchisqa kachkan, paymi chakatasqa kasqanpi “pakisqa kanqa” nisqa. Chay pacha kamachiq atiyqa pagano Romam karqan, chayrayku kunan qhawarinanchik versículokunaqa pagano Romata reqsichin.
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.
Hinaspanmi saypi huk millay runa sayarinqa, paymanqa manam qhapaq suyupa yupaychasqan karqanmanchu qonqakuqkuna; ichaqa payqa thak kayllapi hamuspa, sumaq rimaykunawan qhapaq suyuta hap’inqa. Hinallataq unu mayu hinaraq makinkunawan ñawpaqninmanta llimp’ipaqchasqa kanqaku, chaymanta p’akikapunku; arí, rimanakuypa kamachiqninpas. Paywan rimanakuy rurasqa qhipamanqa llullakuyninwan llamk’anqa; imaraykuchus wicharimuspa, aslla runakunallawan kallpachasqa kanqa. Thak kayllapim suyupa aswan allin, wirayuq cheqenkunamanpas yaykunqa; hinaspa ruranqa imatachus taytankunapas mana rurasqankuta, nitaq taytankunapa taytankunapas; payqa paykunaman rakinqa apamusqa qichusqakunata, suwasqakunata, qhapaq kaykunatapas: arí, kallpasapa pukllanankunapa contranpi yuyayninkunata wakichinqa, huk p’unchawkama. Daniel 11:21–24.
The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.
Kay qhipa rimaypi “against” nisqa simiqa chiqaqtapuni “from” ninanmi, chayrayku kay versoqa nin: pagan Romaqa kamachinqa (willakuytaq hinaspa yuyayninkunata ñawpaqman rikuchispa) “from” nisqamanta hatun kallpayoq wasinmanta (Roma Llaqtamanta) kimsa pachak suqta chunka watakunata.
“‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’
“‘VERSO 24. Payqaqa yaykunqa suyupa aswan wirayuq cheqnenkunamanpas; hinaspan ruwanqa ima ruwasqanta mana taytankunaqa ruwarqankuchu, nitaq taytankunapa taytankunapas; payqa chaykunaman rakinqa apasqa qichusqata, saqueota, qhapaq kaykunatawan; arí, sinchi pukarakunapa contranpi yuyayninkunata wakichinqa, huk p’unchawkama.’”
“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.
“Roma p’unchaykunaman ñawpaq, llapa nacionkuna allin valeq provinciakunaman hinaspa qhapaq allpakunaman yaykuq kasqanku maqanakuywan hinaspa atipaywanmi. Kunanqa Roma ruwanantaq karqa imatachus mana rurasqa karqa taytakunapas ni taytakunapa taytankunapas rurasqankuta; chayqa, kay hap’iqkunata jawka ñanwan chaskiymi. Kunanqa qallarisqa karqa, ñawpaq mana hayk’aq uyarisqa costumbre, reykuna herenciapiqa Romamanmi saqeyta qhapaq suyunkunata. Chayna ñanwanmi Roma hatun provinciakunata hap’irqan.”
“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.
“Chayhina hinallataq Romaq kamachikuynin uraman churakusqakunaqa mana huch’uychu allinta chaskirqaku chaymanta. Qhuyapayawan llamp’u sonqowanpas tratasqa karqaku. Rikch’akurqanmi hina presaqa, saqueopas paykuna ukhupi rakisqa kasqanmanta. Awqankunamanta amachasqa karqaku, thak kaypi, hawka kaypi ima samarispa Romanokunaq atiyninpa amparasqan urapi.”
“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.
“Kay versículopa qhepa rak’inman, Obispo Newtonqa yuyayta qon, pukarakuna-manta rikch’achisqa yachaykunaqa sinchi pukarakuna-manta ñawpaqman qhawarinapaq kasqanta, mana paykunapa contranpi kasqantachu. Kaytaqa Romanokuna ruwarqanku qanchis urquniyuq llaqtankupa sinchi pukaranmanta. ‘Huk tiempokama;’ mana iskayrayaypaqmi, proféticotiempo, 360 wata. ¿Mayqin puntomantataq kay watakuna yupasqa kanan? Ichaqa, qatiq versículopi rikuchisqa ruwaymanta.”
“‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’
“‘VERSO 25. Hinaspata atiyta, kallpanta ima sonqonta hatun ejército wan uray llaqtapaq reypa contranpi; chay uray llaqtapaq reypas maqanakuyman hinaspata kallpachisqa kanqa ancha hatun, atiyniyuq ejército wan; ichaqa mana sayanqachu, paypa contranpi qhatipanakuykunata yuyaychasqankurayku.’”
“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.
“23 chay 24 versículokunawanmi chay Judíokuna Romakunawan ruwasqa tratomanta kay ladoman uraykuchisqa kanchis, Cristo manaraq paqariptin 161 watapi, Roma llapa pachapi kamachiyta hap’iq tukusqan pacha kama. Kunan ñawpaqninchikpi kashan kay versículom, uray llaqtapa reyin, Egiptupa, contranpi kallpasapa awqanakuyta, hinallataq hatun ch’axwaypa rikusqan kasqanta, may hatun hinallataq atiyniyuq soldadokunapa chawpinpi. ¿Kay hina ruwaykunaqa chay pachapi Romapa historiampi cheqapichu pasakurqan?—Arí, pasakurqanmi. Chay guerraqa Egiptowan Romawan guerra karqan; chay ch’axwaytaq Actiumpa ch’axwaynin karqan. Huk pisi qhawariyta hap’isunchik kay tinkuyman pusaq imakunamanta.” Uriah Smith, Daniel and the Revelation, 271–273.
In the following verses the time appointed and the end are again referenced by Daniel.
Kay qhipa versículokunapiqa Danielqa wakmanta rimarin churasqa pacha-mantawan tukukuymantawan.
And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.
Payqa kallpanta, sinchikaynintawan, hatun ejército nisqawan, uray llaqtapaq rey contra hatarichinqa; hinaspa uray llaqtapa reypas, ancha hatun, atiyniyuq ejército nisqawan maqanakuypaq hatarichisqa kanqa; ichaqa mana sayayta atinqachu: paypa contra yuyaysapa qillqakuykunata wakichisqankurayku. Arí, paypa mikhuyninpa rakisqanmantam mikhuk runakuna payta chinkachinqaku, soldadonkunaqa unu hinata mast’arikapunqaku; askha runakuna wañusqa urmankaku. Iskay reykunap sunqunkupas mana allinta ruranankupaqmi kanqa, hinaspa huk mísapi llullakuykunatam rimankaku; ichaqa manam allinman lluqsinqachu, imaraykuchus tukukuyninqa churasqa p’unchayllapaqraqmi kanqa. Chaymantaqa hatun qhapaq kaywanmi payqa llaqtanman kutirinqa; sunqunqa ch’uya alianza contra kanqa; hinaspa rurasqankunata ruraspa, kikin llaqtanman kutirinqa. Churasqa p’unchaypiqa yapamantan kutimunqa, urayman hamunqa; ichaqa mana ñawpaq kaq hinaqachu, nitaq qhipa kaq hinaqachu. Daniel 11:25–29.
In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.
Pusaq chunkaq pusaq kaq capitulopi, Gabrielmi reqsichirqan “chazon” nisqa, iskay waranqa pichqa pachak iskay chunka watayuq rikch’ay, tiempon churasqapi tukukunanta, chaymantaq “pacha tukuypa tiempo” nisqawan reqsichisqa pacha qallarinanta. Kay pasajepeqa, tiempon churasqa nisqaqa kinsa pachak suqta chunka wata tukuyninmi, chay pacha pagano Romaqa aswan hatun kamachiywan kay pachata kamachin. Kay pasajepeqa mana kanchu “pacha tukuypa tiempo”, imaraykuchus mana imapas sellasqa karqanchu chay historia pachaq tukuyninpi kicharisqa kananpaq.
In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.
Daniel pusaq ñiqinpi, “piñakuypa qhepa tukukuyninmanta” rikuchisqa musquyqa, iskay waranqa pichqa pachak iskay chunka watakuna kasqan, chaymi iskay waranqa kimsa pachak watakunawan kuska p’unchawpi tukukuq karqan, “tukuy pacha”paq sellasqa karqan; imaraykuchus 1844 watapi, iskaynin musquykunapa churasqa pacha kasqanrayku, kimsañiqin angelpa k’anchayninqa kichasqa karqan. Daniel chunka hukniyuq ñiqinpi, kimsa chunka manta suqta chunka suqtayuqkama versículokunapi, 1798 watapi “ñawpaq piñakuypa” tukukuyninpi, huk pacha kananmanta willasqa karqan, chaymi “tukuy pacha” nisqawan rikuchisqa karqan, maypichus ñawpaq angelpa k’anchaynin kichasqa karqan. Chayrayku, Roma paganaqmanta pachata willaq rimayqa mana “tukuy pacha”niyuqchu karqan, aswanqa huk churasqa pacha sapallantaq karqan, kimsa pachak suqta chunka watakuna mayqin p’unchawpi tukukusqanta reqsichinanpaq; ichaqa 1798 watapi churasqa pacha, hinallataq 1844 watapi churasqa pacha, iskayninku huk willakuyta kicharirqan, chay willakuyqa “tukuy pacha” nisqawan rikuchisqa pacha ukhupi entiendesqa kananpaqmi karqan.
Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.
Romaqa rikuchisqa kachkan hina imayna proféticamente rikuchisqa kasqanman hina, paypa profecía pachasnin ukupi. “Pacha, pachakuna hinaspa pacha rakisqa”, “tawa chunka iskay killa”, “chunka iskay pachak soqta chunka p’unchawkuna”, hinaspa “kimsa wata kuskan” nisqakunaqa wakin imaymana símbolokuna kanku, chay pacha sut’ichanankupaq maypachachus papadoqa tutayay pacha Edad Oscura nisqapi kamachirqan. Chay pacha unayqa mayqanmi Milleritakuna kuyuriyninta huñunaykuchkan pachawan, pachak tawa chunka tawa waranqa runakuna kuyuriyninwan tinkichiq, chayqa pachak iskay chunka soqta watam. Pachak iskay chunka soqtapas chunka iskay pachak soqta chunka p’unchawkunaq símbolonninmi, imaraykuchus chay yupaymanta diezmom, utaq chunka hukninmi. Pachak iskay chunka soqta watakuna, 1863 watapi hatarikuymanta pacha, 1989 watapi churisqa pachakama, sut’inchan 1989 watata Diospa tupananpaq paypa qhipa p’unchay llaqtanwan.
We will continue this study in the next article.
Kay yachayta qatiqasun hamuq qillqapi.
“How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.
“¿Imaynataq Qelqasqa Simi-kunata mask’asunchik? ¿Yachachiykunanchikpa estaca-kunata hukmanta hukman churaspachu, chaymantataq llapa Qelqasqa Simita munasqanchikman tupachiyta kallpanchikman; icha yuyaykunata, qhawariyninchikkunata Qelqasqa Simiman apaspachu, cheqaq kaypa Qelqasqa Siminwan llapa lawmanta teoríankunata tupusunchik? Askha runakuna, Bibliata ñawirispa, hinallataq yachachispapas, manam hamuqchanakuyta atinkuchu chay yachachisqanku otaq yachakusqankupi kaq ancha chanin cheqaqta. Runakuna pantaykunata hap’ipakunku, maypachachus cheqaqqa sut’ita rikuchisqa kachkan; hinaspa paykunaqa yachachiykunankuta Diospa siminman apamunkuman chayqa, mana Diospa siminta yachachiykunankupa k’anchayninpi ñawirispachu yuyayninkuta allin kasqanta qhawachinankupaq, mana tutayaypi ni ñawsa kaypi purinkumanchu, nitaq pantayta uywarinkumanchu. Askha runakuna Qelqasqa Simipa rimayninkunaman kikinkupa yuyayninkunaman hina niyta qunku, hinaspa Diospa siminta mana allinta hamut’aspa kikinkuta pantachinku, wakinkunatapas llullachinku. Diospa siminta yachakuyta qallarispaqa, llamp’u sonqowanmi chayta ruwasun. Llapa kikillanpaq munay, llapa musuqchasqa kayta munaypas, saqisqa kanan. Unaymanta waqaychasqa yuyaykunaqa mana pantay atiyuq hinaqa mana qhawarisqa kanan. Judiokunapa unaymanta sayarichisqa costumbrenkuta mana saqiyta munasqankuqa paykunapa chinkayninta apamurqa. Paykunaqa kikinkupa yuyayninkupi otaq Qelqasqa Simita sut’inchasqankupi ima panta kasqantapas mana rikuyta munarqankuchu; ichaqa runakuna ima unaytaña wak qhawariykunata hap’ipakusqankuchus, sichus mana qelqasqa simiwan sut’ita sayachisqa kanku chayqa, wikch’usqa kanan.”
“Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.
“Cheqaq sonqoyuqkunam, chiqapta chiqta munaykuqkunaqa, mana qillqaykuchu kanku imayna yuyayninkuta qawachinankupaq tapuywan hinaspa qillqachiywan qhawaykusqa kananpaq, nitaq phiñakunkuchu rimayninku hinaspa yuyayninku hark’asqa kaptin. Kaymi ñawpaq pusaq chunka watakunaña qespichisqayku ukhupi waqaychasqa kawsay karqa. Huñunakuykuman hamuq kayku llakisqa sonqowan, mañakuspanchik iñiypi hinaspa yachachiypi huklla kanananchikpaq; yachaspanchikmi Cristo mana rakisqa kasqanta. Sapa huk punto sapallanta qhawaykusqa karqa tapuywan yuyayman churana hina. Manchakuywan hunt’asqa kaymi kay tapuy tantanakuykunata reqsichirqa. Qelqakuna kicharisqa karqaku manchakuywan hinaspa yupaychaywan. Achka kuti ayunaykuq kayku, aswan allinta chiqta entiendenanchikpaq wakichisqa kananchikpaq. Chay sinchi mañakuy qhepaman, ima puntochá mana entiendisqa karqa chayqa rimanakusqa karqa, sapankataq libreta yuyayninta rimarqa; chaymantataq yapamanta qonqorikuyku mañakuypi, sinchi ruwakusqayku hanaqpachaman wicharirqan Dios yanapawananchikpaq huk ñawiwan qhawananchikpaq, huklla kanananchikpaq, imaynan Cristo hinaspa Taytan huklla kanku hina. Achka waqaymi waqasqa karqa. Sichus huk wawqi huk wawqinta piñapayarqa pisi entiendenqanrayku, huk pasajeta mana imaynan pay entiendirqan hinata entiendiptin, chay piñapayasqa wawqiqa qhepaman wawqinta makinta hap’ispan niwaq: ‘Ama Diospa Santo Espíritunta llakichisuncho. Jesusmi ñuqanchikwan kashan; uywa sonqoyuq hinaspa yachachikuyman kamachisqa espirituta waqaychasunchik’; hinaspataq chay rimarisqa wawqí niwaq: ‘Pampachaway, wawqi, mana allintam qanta ruwarqani.’ Chaymantataq yapamanta qonqorikuyku huk kutin mañakuypi. Achka horastam kayhina pasachirqayku. Mana llapa kuti huñunakuypi yachaqaykuchu tawa horasmanta aswanta huk kutillapi; ichaqa wakin kuti tukuy tuta pasasqa karqa Qelqakunata manchakuywan tapuypi, ñawpaq p’unchayninchikpaq chiqta entiendenanchikpaq. Wakin kutikunapi Diospa Espiritun hamuwaq ñuqaman, sasachakuq cheqakunaqa Diospa churakusqan ñanwan sut’ichasqa karqa, hinaspataq hunt’a tinkuy karqa. Llapañiqmi huk yuyayniyuq hinaspa huk Espíritu karqayku.”
“We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.
Ancha sinchi munaywan maskharqayku qhelqakuna mana mayqin runapa yuyayninman hina q’ewisqa kananpaq. Imaymanata atinaykuman hina churanqayku hukninchik ukhupi kaq chiknisqakuna aswan pisiyasqa kananpaq, mana yuyayman churaspalla aswan huch’uy importancianiyuq puntokunapi, maypichus imaymana yuyaykuna karqan. Ichaqa sapa almampa llakiykusqan karqan wawqekuna ukhupi hina kayta ruray, Cristo mañakusqanta hunt’ananpaq, paypa disipulonkuna huklla kanankupaq imayna paywan Taytanchikwan huklla kasqankuman hina. Wakinkutin huk iskay wawqekuna sinchi sunquwan churakuspa qawachisqa yuyaypa contranman sayarikuq kanku, chaymanta sonqopa naturalezanmanta hamuq munayninkuta ruranku; ichaqa chay disposicion rikuriptin, tapukuykunaykuta sayachirqayku hinaspa huñunakuyta tukuchirqayku, sapaqninchik Diosman mañakuypi rinqanpaq atiyoq kananpaq, hinaspa mana hukkunawan rimanakuspa, chay hukmanyasqa puntoyta yachaqakunanpaq, hanaqpachamanta k’anchayta mañakuspa. Kuyay simikunawan rakisqa karqayku, utqayman kutimunaykupaq wakmanta astawan tapukuyta rurana. Wakin kutikuna Diospa atiynin sut’ita noqaykuman hamuq karqan, hinaspa sut’i k’anchay cheqaq kaypa puntokunata rikuchiptin, huqllamanta waqaq hinaspa kusikuq karqayku. Jesus-ta kuyakurqayku; hukninchikta hukninchikta kuyakurqayku.
“In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.
“Chay p’unchaykunapiqa Diosmi noqaykupaq ruraran, cheqaq kaqpas almasninchikpaq ancha munasqa karqan. Kunan p’unchaykunapi hukllayniykuqa chay hina kasqanmi allin, sasachakuy pruebatapas atipaspa sayarinanpaq. Kaypiqa Yachachiq Hatun Kamachiqpa yachay wasinpi kashanchik, hanaq yachay wasipaq yachachisqa kananchikpaq. Yachananchikmi llakikuyta Cristo hina apayta, chay yachachisqaqa noqanchikpaq ancha hatun chaninniyoqmi kanqa.”
“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.
“Achka yachachikunata yachakuyku, hinaspa achka, achka yachakusqanchikkunatapas qunqachiyta yachakuyku. Diosllam hanaq pacha kuska mana pantayniyuq kanku. Kikinpa munasqan qhawariyninta mana hayk’aq saqeyta kasukuspa yuyaykukuqkuna, mana hayk’aqpas huk yuyayninta tikraypaq kaptin, pantasqa kasqankuta taripankaku. Kikinchikpa yuyayninchikkunaman hinaspa rimayninchikkunaman sinchi takyaywan hap’ipakuspaqa, mana atisunmanchu Cristoq mañakusqan huk sonqolla kayta chaskiyta.” Review and Herald, 26 de julio de 1892.