In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.
Danielpa qanchis pusaq kaq kapitulupeqa, Danielmanmi qusqa huk rikch’ay Bibliaq willakuyninpi reyinakunaqmanta, chaymanta qhepanmanqa uyarin hanaq pacha rimayta, huk tapuywan huk kutichiywan sut’inchasqa.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Chaymi uyarirqani huk santu rimashaqta, hinaspan huk santu nirqan chay rimashaq cierto santuman: “¿Hayk’aqkamataq kanqa chay rikuy sapa p’unchay sacrificiomanta, ch’usaqyachiq hucha llump’aymanta, chaytaq santuario nisqatawan ejercitota sarusqa kanankupaq?” Paytaq niwarqan: “Iskay waranqa kimsa pachak p’unchaykama; chaymantataq santuarioqa llimphuchasqa kanqa.” Daniel 8:13, 14.
The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”
Ñawpaq chunka iskay versokuna rikch’ayninta reqsisichinku, hinaspata chunka kimsañiqin, chunka tawanñiqin versokunapas huk rikch’ayta sut’inchanku. Imaynatachus iskay sapa hebreo simikuna, iskayninkupas “qichuy” nisqaman t’ikrasqa kanku, hinaspata iskay sapa hebreo simikunapas, iskayninkupas “santuario” nisqaman t’ikrasqa kanku, chay hinallataq Daniel qanchis pusaq kapituluypi iskay sapa hebreo simikunapas kanku, iskayninkupas “rikch’ay” nisqaman t’ikrasqa.
When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.
Iskay simikunamanta “apanakuy” nisqa hina tikrasqa iskay simikunaqmanta rimashaqtinchik, Adventismoq teologonkuna ninakuqmi iskayninku “qichuy” niytaq entiendenapaq kasqanta. “Santuario” nisqa hina tikrasqa iskay simikunaqmantataq, Adventismoq teologonkuna ninakuqmi iskayninku “Diospa santuarion” niytaq entiendenapaq kasqanta; hinaspataq “visión” nisqa hina tikrasqa iskay simikunaqmantaqa, Adventismoq teologonkuna yapamanta, iskay simikuna ukhupi kaq sapaqchakuykunata pampachanku. Chay sapaqchakuyqa Danielpaq ancha importaqmi karqa, chayrayku payqa munaychaqta iskay ancha hukniray hebreo simikunata apaykacharqa; chaymi noqanchikqa chay sapaqchakuyta riqsispa takyachinanchik. “Visión” nisqa simi, chunka kimsayuq versículopi, hebreo simi “chazon” nisqaqmi; chaytaq musquy, revelación, utaq oráculo—huk visión—niytaq nin.
The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.
Simi “visión” nisqaqa chunka kutita rikurin Daniel qanchis pusaqniyuq capítulo pusaqpi, ichaqa iskay sapan hebreo simikunatam sut’in. “Chazon” nisqaqa, chunca kimsayuq versículopi tarikuspa, huk kutitaqmi huk versículopi kashan, chaymanta iskay kutita versículo iskaypi, hinallataq versículo chunca kimsayuqpi, hinaspa huk kutita versículokuna chunca pichqayuq, chunca qanchisniyuq, chunca suqtayuqpiwan. Daniel capítulo pusaqpi chunka kutimanta qanchis kutikama, maypi “visión” nisqa rikurin chaypi, “chazon” simim kashan, sut’itaq “huk visión” ninanpaq.
The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?
Daniel pusaq wawqi kinsa kutipi “vision” nisqa simi rikurin, chayqa hebreo simipi “mareh” nisqam, “rikuy” utaq “rikch’ay” niyninwan. Pusaq kaq kapitulumpiqa, hebreo simi “mareh” nisqa huk kutipi mana “vision” hinachu tikrasqa, aswanqa “appearance” hinam tikrasqa, chayhinaqa simip ancha aswan allinta niyninta reqsichin. Imaraykutaq Daniel ishkay sapaq hebreo simikunata llamk’arqan, chaykunaqa niyninpi ancha qayllapi kaspapas tikraqkunaqa huk simillata hina qhawarqanku? ¿Chayqa imaynanpis chaniyuqchu?
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Sapa kamachiy Diospa siminpi kachkan chayqa, sapan prinsipiuqmi kikin chiqninpi kan; sapa cheqaq kaypas kikin allin churananpaqmi kan. Hinallataq llapan hunt’asqa ruwasqa qillqasqa sayariyninpas, wakichisqanpi hinaspa hunt’asqanpi, Ruwaqninmanta testimoniuta aparin. Chayhina sayariytaqa mana ima yuyayniyoqpas, mana mana tukukuqpa yuyayninlla mana yuyayta atinkumanchu, nitaq ruwariyta.” Education, 123.
The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”
Iskay kutichiyta kutichispa kutichiyqa Ari nispam, cheqaqtapuni allinchan imaraykuchus Daniel t’aqwirqan chaymanta, chayraykun profecía yachaqpa kamachikuynin tukukun ñawpaq tapuyta maskaspa unanchayman chayananpaq, mayqinchus tapun imaraykuchus Daniel chay t’aqwiriyta rurarqan. Paypa rurasqan t’aqwirikuna, “santuario” nisqaman tikrasqa simimanta, hinallataq “qichuy” nisqaman tikrasqa simimanta, wiñaypaq qispichiykunata apamun; chayhinaqa, imanataq pipas suyayman mana chay hina ancha ancha allinchasqa kananpaq “visión” nisqaman tikrasqa simimantapas? “Sapa cheqaq kay”niyoqmi “kikin rurayninta” charin “Diospa siminpi,” hinaspan profecíapa “sayayninta” takyaykachan, hinallataq profecíapa hunt’akuyninta, maypachachus chay “rurasqa” kaqtin.
As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
Pusaq “visión” nisqata yuyayman churaspa qallarispa, capítulo ochopeqa, Danielpa testimoniunman “chaypi sayasqa” huk “chiqaq kaq”qa kaymi: pitas Daniel ocho capítulo, chunka kimsayuq versículopi tapusqaman kutichirqan kayhinata: “Ishkay waranqa kinsa pachak p’unchaykama; chaymantaq santuarioqa llimphuchasqa kanqa.”
There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.
Tawaq kanku chusku chiqaqkuna kan, Daniel pusaqniyuq kapitulumanta sut’inchaypaq chiqanchasqa “apaynin”niyuq; chaykunata rimayta munani. Hukninmi kay: Ulai mayu patapi musquy-riqsisqa qhipa p’unchaykunapaq willakuynin kasqanta reqsichisqa kashan, hinallataq Daniel qillqapa “yachay”ninpa unanchaqanmi, chaymi 1798 watapi “tukukuypa pacha”pi “kicharisqa” karqan.
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“Ancha aswanmi Diospa Siminmanta sinchi aswanta, qayllapi yachayta munan. Aswanraqmi Danielpa qillqanpas, Apocalipsis qillqanpas rikuchisqa kanan, ñawpaqmantaqa manam hayk’aqpas llasanchispa ruwayninchikpa historiapi hinachu. Wakin siq’ikunaqpiqa ichapas pisillata rimarisun Roma atipayninmanta, papadomanta ima; ichaqa profetakunaq, apostolkunaq ima, Diospa Espiritunpa saminchayninwan qillqasqankumanta runakunaq yuyayninta hap’ichinanchikmi. Santo Espírituqa chaykunata hina allichasqa, profecía qosqapipas, chaypi rikuchisqa ruwaykunapipas, yachachinanpaq: runa kaq ruwanaqa mana rikuchisqa kananpaq, Cristopi pakasqa kananpaq, hanaq pacha Señor Diosninchikwan paypa leyninwan hatunchasqa kananpaq.”
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Daniel qillqanta ñawiriychis. Chaypi rikuchisqa suyuqkunaq historianta, hukmanta hukmanta, waqyachiychis. Qhawariychis estadistakunata, tantanakuykunata, atiyniyuq soldado ayllukunata, hinaspa rikuychis imaynatas Dios runakunaq hatunchakuyninta uraykachirqan, runapa gloryanta allpaman churaykurqan. Dios sapallanmi hatun kasqan hina rikuchisqa. Profetaq musquyninpi Payqa rikurisqa huk atiyniyuq kamachiqta urmachispa, huktaq sayarichispa. Paymi sut’inchasqa tukuy pachaq Monarcan hina, wiñay Qhapaq Suyunta sayarichinampaqña; Unay P’unchawkunaq Machu, kawsayniyuq Dios, tukuy yachaypa Pukyu, kunan pacha kamachiq, hamuq pachata rikuchiq. Ñawiriychis hinaspa entienderiychis mayna wakcha, mayna pisi kallpayuq, mayna pisi-unay kawsayniyuq, mayna pantasqa, mayna huchasapa kasqanta runa, almanta yanqa kaqkunaman hoqarispa.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
Espíritu Santoqa Isaias nisqanwanqa Diosta, kawsayniyuq Diosta, qhawariypaq aswan hatun imata hina ñawpaqman churawanchik—Cristopi rikuchisqa Diostam. “Ñuqanchikpaqmi wawa nacekun, ñuqanchikpaqmi churi qusqa kan: kamachiyqa Hina umru patapim kanqa: sutintataq sutichasqankuqa Admirable, Consejero, Dios Poderoso, Padre Eterno, Príncipe de Paz” [Isaías 9:6].
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.
“Kanchay Danielqa Diosmanta chiqllata chaskisqan k’anchayqa, aswanta kay qhepa p’unchaykunapaqmi qosqa karqan. Ulai hinaspa Hiddekel mayukunapa patankunapi, Shinar suyupi hatun mayukuna kasqankupi, pay rikusqan musquy rikuykunaqa kunan hunt’akuy rikhurishanña, tukuy willakusqan ruwaykunaqpas utqayllam pasasqa kanqa.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.
Qhawariychis Israel judío nacionpa imayna kasqanta, Danielpa willakuy profecíakuna qusqakuchkaptin. Israel runakuna prisionpi kachkarkanku, templonkuta thuñisqa karqa, templopi serviqninchik ruwayninkunapas sayachisqa karqa. Paykunapa religionninku sacrificiokunamanta sistema ceremonialpi chawpichasqa karqa. Hawa rikuy formakunata llapa imayuq hina tukuchirqanku, ichaqa cheqaq yupaychaypa espiritunta chinkachirqanku. Servicionkukuqa gentilismopa tradicionninkunawan ruwasqanwan qhellichasqa karqa, sacrificiokunapa rito ruwayninkupiqa llanthuymanmi qhawarirqanku, manataqmi cheqaq kaqmanqa qhawarirqankuchu. Manam reqsirqankuchu Cristota, runakunapa huchankunamanta cheqaq ofrendata. Señorqa llank'arqa llaqtata prisionman apananpaq, templopi serviqninchik ruwayninkunatapas sayachinanpaq, ama hawa ceremonialkuna religionninkupa tukuyllanman tukuq kananpaq. Principionkunaq, ruwasqankunaqpas gentilismomanta pichasqa kanan karqa. Ritual serviciom sayarqan sonqomanta servicio kawsarichisqa kananpaq. Hawa lliphipaynin chinkachisqa karqa, espiritual kaq rikuchisqa kananpaq.
“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.
Paykuna prësu kasqankupi, runakuna arrepentisqa sonqowan Señorman kutiriptinku, Payqa kikinta paykunaman rikuchikurqan. Manam Paypa kachkasqanpaq hawa rikch’ayninta kapurqanchu; ichaqa Justicia Intipa k’anchay rayokunaqa paykunaq yuyayninkumanwan sonqonkumanwan k’ancharqan. Diosman waqyakuptinku p’enqaychasqa kasqankupi hinaspa llaquypi, profetankunamanqa ricch’aykuna qosqa karqan, chaykunam hamuq p’unchawkunapi pasaq ruwaykunata qhawarichirqan—Diospa runankunaq ñak’achiqninkunaq urmachisqa kayninta, Redentorpa hamuyninta, hinaspa wiñay kawsayniyuq qhapaq suyupa sayarichisqa kayninta.” Manuscript Releases, volumen 16, 333–335.
The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”
Ulay mayu rikch’ariyqa qhepa p’unchaykunapaq qosqa kasqan “chiqaq kaynin”mantaqa mañakun, profecíakunata yachaq runaqa chay rikch’ariypi sut’inchasqa dhacatakunamanta ima nisqanta entiendenanpaq kallpachakunanta. Ulay mayu rikch’ariywan tinkisqa profético “asuntokunaqa” “Santo Espíritu” nisqawanmi “formachasqa karqan”, “iskayninpi hina: profecía qosqapipas, rikuchisqa dhacatakunapipas.” Imayna kasqanta huk profeta rikch’ariyta chaskisqan p’unchawpi, hinallataq profecíapa dhacatakunata profeta sut’ichasqantapas yachachkananchikmi; yachaspaqa iskayninku qhepa p’unchaykunapi hunt’akunanpaq profético representación kasqanta. Ñawpaq pasajemi kallpachawanchik, Danielqa “qanchis kutikama” niskha prisionpi kasqanta reqsinanchikpaq.
Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”
Danielqa rikch’arin Apocalipsis chunka hukniyuqpi kimsa p’unchaw kuskanwan tukukuyninpi hapiykusqankuta reqsikuqkunata sut’inchan; chaymantaq wanakuywan Señorman kutirinku, Levítico iskay chunka suqtayuq mañakuyta hunt’anku, chanin kaqta mana allin kaqmanta t’aqanku, hinaspataq Señorqa ch’iqchisqa kaqkunata huñunanta nisqan prometesqanta hunt’an, pay kikinta paykunaman rikuchispa. Chayraykun paykunap “uyariyninkupa hatun yuyaynin”qa “Dios, Cristopi rikuchisqa” kan.
The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.
Ulay mayu rikch’aypa “aparikuynin”, hinallataq imayna chayqa Cristo rurasqan willakuq proféticopa “ruwananman” yanapakun, kaymi ñawpaq “hecho” nisqaqa pisilla qhawarisqayku; hinaspapas qillqasqa pasajepi sut’inchan, aswan hatun munasqanchikqa Diospa qhawarichiynin kanan tiyan, “Cristopi qhawarichisqa” hina. Daniel qillqap pusaq kaq kapitulupeqa, Cristoqa manan Isaías qhawarichisqan hina qhawarichisqachu, maypicha Isaías sut’incharqan Cristopa “sutinqa sutichasqa kanqa Admirable, Consejero, Dios Fuerte, Padre Eterno, Príncipe de Paz” nispa. Daniel qillqap pusaq kaq kapitulupeqa, Diosqa Cristopi Palmoni hina qhawarichisqa kachkan, chayqa ninmi Admirable Yupaychaqta, utaq Pakasqa imakunapa Yupaychaqnin.
That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.
Chay “hecho” mañakunmi sut’i maskayta imayna “apaynin” kasqanta “Palmoni” sutiq, hinallataq imayna chay suti yanapakun profecíaq “estructura”ninta, “diseño”nintawan. Kinsaq “hecho” nisqapas, Daniel pusaq kaq capítulo ukhupi, reqsikuyta hina kasqan, chaymi kan maypichus Millerita kuyuchisqaq chawpi doctrinal pilar ninan sut’ita churakun. Millerpa aswan lliphipiq quri rumiqa tarikusqa karqa chunka tawa kaq versículopi, chayrayku maskananchik tiyan imayna “apaynin” kasqanta chay “hecho”pa Ulai Mayu qhawayman, kunan p’unchaykuna hunt’akuy proceso ukhupi kachkaptin.
In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”
Millerpa musquyninpi, maytu caja mesa patapi, wasin ukhu chawpinpi churakuspa, intipa lliphipayninwanmi lliphirirqan; ichaqa qhepa p’unchaykunapi maytutaq aswan hatunmi, hinaspataq chunka kuti aswan lliphipayniyoqmi kaykan, Millerpa mesan patapi qallariypi churakusqanmantapas aswan. ¿Imataq Ulai Mayu musquy rikuyqa, maypi Millerita kuyuyllapa chawpi sayayninta hapiq doctrina kasqan, qhepa p’unchaykunapi chay doctrinapa k’anchayninta chunka kutita yapamun? ¿Ima revelakusqataq qhepa p’unchaykunapi rikuchikun, mana 1798 watapi tukukuypa tiempunpi rikuchisqa karqanchu? ¿Imataq “ruwaykuna” Ulai Mayu musquy rikuyqmanta, panay White nisqan hina, “kunanqa hunt’akuy ruwaypi kachkan”?
If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.
Kay kimsa ñawpaq chiqaqkunata cheqaq sonqowan huñuykuspa (Ulaiq rikch’aynin, Cristota Palmoni hina rikuchisqa kasqanmanta, chaymanta chawpi yachachiy sayay doctrinalninmanta), huk sasachakuyninnaq qallariyta chaskinanchik tiyan, chaymi Ulai mayu rikch’ayninmanta yachayninchikta sinchita tupachinqa. Chay huñusqa chiqaqkuna qawariyta munasqankuman willan: 1798 watapi kicharisqa willakuyqa “pachaman watakusqa” willakuy kasqanta. Ñawpaqmanta willasqa pacha profecía nisqa mana kaspaqa, Millerpa willakuyninqa mana hayk’aqpas karqanmanchu.
The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.
Kay t’aqaq “chiqaq” kay chayamantaqa kaymi: Millerita runakunaqa willakuyta qhawarirqanku profetapa p’unchayninman hina sayasqa. Kay chiqaqta astawan reqsichinapaqmi, Diosqa Cristopi rikuchisqa karqan, chunka kimsayuq, chunka tawayuq versiculokunapi, Musphaypaq Yupaychaq (Palmoni) hina. Chay visión nisqaqa sapallan 1844 wata, octubre killapa iskay chunka iskayniyuq p’unchawnta, chunka iskay pachak kinsa chunka p’unchawkunapa tukukuynin hina, chunka tawayuq versiculopi nisqaman hina reqsichiylla kasqanta yuyayqa, chiri yaku hina wiñachiymi Diospa sut’inchasqanman, Cristo nisqawan Palmoni hina rikuchisqa kasqanman.
The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.
Adventismopa yachaq teologonakunan allinta llank’aspa pampachayta munarqanku Daniel qhelqapa pusaq kaq kapitulumanta chunka kimsayuq versículopi tapukuypa ancha hatun niyninta, chay hina llullakuy willakuykunamanta mikhunankupaq wayk’usqankuman munasqa mallkiyta ruwananpaq; chaywanmi yachayniyoq mana kasqakunata, rinriyku nanay munayniyoqkunata, Adventismopa chawpi sayayninwan t’inkisqa cheqaqkunamanta ama llakikunanpaq hark’anankuta yuyarqanku.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.
Qelqa Qhelqataqa, wakinkunamanta aswan llapanpaq Adventokuna iñiyninpa sayariynin hinallataq chawpi pilarnin karqa, kay nisqaqa: “Iskay waranqa kimsa pachak punchawkuna qhipamanqa santuarioqa pichasqa kanqa.” [Daniel 8:14.] Kay simikunaqa Señorpa utqay hamuyninpi iñiqkunapaq llapanpaq reqsisqa karqan. Waranqa runakunapa siminwanmi kay willakuyqa iñiyninkupa qapariynin hina yapamanta rimarisqa karqa. Llapanmi musyarqanku kaypi willasqa ruwaykunapi kasqanmanta hapipakusqa kasqanta aswan k’anchayniyuq suyakuyninku, aswan munasqa suyakuykunapas. Kay profetikupunchawkunaqa qawachisqa karqan 1844 watapa qharwa pacha tukukuyninpi tukukuq. Wakin cristianokuna hinallataq chay pacha Adventokunapas hap’irqanku kay pachata, utaq huknin parteninta, santuario kasqanta. Paykuna yuyarqanku santuario pichayqa kay pachapa q’umyachisqa kaynin kasqanta qhepa hatun punchaw ninakunawan, hinaspa chayqa iskay kaq hamuyninpi ruwasqa kananta. Chayraykunmi tukuychasqanku Cristoqa 1844 watapi kay pachaman kutimunanta.
“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.
“Churay sut’inchasqa pachaña pasarusqa karqa, hinaspas Señorqa manaraq rikurimusqachu. Iñiqkunaqa yacharqanku Diospa Simin mana pantanankuta; profecíapa qhawariyninkupi pantayqa kanan karqa; ichaqa maypitaq pantayqa kasqa? Achka runakunaqa mana allin yuyaywan sasa kasqapa watupayninta p’itirqanku, 2300 p’unchawkuna 1844 watapi mana tukukuq kasqanta nispa. Manam ima rasuntaq qoqchu kaypaq, aswanqa Cristo paykuna suyashqanku pachapi mana hamusqanraykulla. Paykunaqa nirqanku, profecíapi p’unchawkuna 1844 watapi tukukuq kasqanman chayqa, Cristoqa chay pachallapi kutimuspa santuario-ta pichananpaq kasqa, kay pachata ninawan ch’uyanchaspa; hinaspa mana hamusqanraykuqa, p’unchawkunaqa mana tukukuq kasqachu.”
“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.
Kay tukuy kay tukukuyta chaskiyqa ñawpaq profeciapa pacha p’unchaykunata yupaychasqankuta saqeymi karqa. Iskay waranqa kimsa pachak p’unchaykunaqa tarisqa karqan Artajerjespa kamachisqan Jerusalén llaqtata kutichinapaq hinaspa sayachinapaq kallarisqanpi, ñawpaq watakunamanta 457 watapa qasay killapi. Chayta qallariynin hina hap’ispanqa, Daniel 9:25–27 nisqanpi chay pachapa sut’inchayninpi willakusqa llapa imaymanakuna yupaychasqanpi tukuy ima sumaq tinkuywan, hunt’asqa takyasqa kasqan rikurqan. Soqta chunka isqunniyuq semanakuna, nisqaqa ñawpaq 483 wata 2300 watakunamanta, Mesíasman, Hawisqa Kasqaman chayanan karqa; hinaspa Cristopa bautizakusqan hinaspa Espíritu Santowan hawisqa kasqan, C. D. 27 watapi, chiqapta sut’i willakusqanta hunt’arqan. Qanchis chunka semanapa chawpinpi, Mesíasqa wañuchisqa kanan karqa. Kimsa wata kuskanmanta bautizakusqan qhipaman, Cristoqa chakatasqa karqan, C. D. 31 watapa pawqar killapi. Qanchis chunka semanakuna, icha 490 watakuna, aswanqa judíokunapaqmi karqa. Chay pachapa tukukuyninpi, chay nacionqa Cristota mana chaskisqanta sellarqan disipulonkuna qatikachaywan, hinaspa apostolkunaqa mana judío runakunaman kutirirqanku, C. D. 34 watapi. Chay hina 2300 watakunamanta ñawpaq 490 wata tukukuptinqa, 1810 wataña puchunman karqa. C. D. 34 watamanta, 1810 watakuna 1844 watakama chayan. “Chaymantataq,” nispa angelqa nirqan, “santuariota pichasqa kanqa.” Profeciapa ñawpaq llapa sut’inchasqankunaqa mana iskayrayaypaqmi churasqa pachapi hunt’akusqa karqan. Kay yupaychaywanqa, tukuy ima sut’i hinaspa takyasqa karqan, ichaqa mana rikurqanchu 1844 watapi santuario pichasqa kasqanman tinkuq ima ruwaypas rurasqa kasqanta. Chay p’unchaykuna chay pachapi mana tukusqanta ñiyqa, llapa tapukuyninta pantayman churanapaqmi karqan, hinaspa profeciakunapa mana pantayniyuq hunt’akuyninkunawan allinta sayachisqa yuyaykunata saqenapaqmi.
“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.
“Ichaqa Diosmi runankunata pusarqa hatun Advento kuyuriypi; atiyninwan k’anchayninwanmi ruwasqaqa qatiqninpi karqa, hinaspataq manan saqeyta munarqachu chayqa tutayayman, llakikuymanpas tukunanpaq, llullaqa hina, fanatiku kusikuy hina qhawasqa kananpaq. Manan saqeyta munarqachu siminta iskayrayaypi, mana chiqaq yuyaypiña watusqa kananpaq. Achka runakuna ñawpaqmanta yupaychasqanku profetapa pacha p’unchaykunamanta qipancharuspa, chaymanta sayasqa kuyuriypa allin kasqanta ñiqruspanku, wakinkunataq mana munarqankuchu saqeyta iñiypa, experienciapa nisqankuta, mayqenchus Qelqakunaq, Diospa Espiritunpa testigowanpas sayachisqa karqa chaykunata. Paykunaqa creenqanku profeciakunata yachaypi allin, sanu interpretay pa kamachiykunata chaskisqankuta, hinaspataq paykunapa ruwanan kasqantaña ñawpaqta tarisqa cheqaqkunata sinchita hap’iy, chaynallataq Biblia qhaway mask’aypi kikin ñanta qatipayta. Ch’uyanchasqa mañakuyniyoqtaq kashaspa, imayna kasqankuta wakmanta qhawarirqanku, hinaspataq Qelqakunata yachaqaspa pantasqankuta tariyta mask’arqanku. Profetapa pacha p’unchaykunata yupaychasqankupi mana ima pantaytapas rikuspanku, pusasqa karqanku aswan allinta santuario nisqamanta yuyayta qhawaykuyta.” The Great Controversy, 409, 410.
We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.
Ulai Mayu rikch’aymanta reqsichisqa kikin pasaje-pi, Hermana White willawanchis chaypiqa “Diospa Siminta aswan achka qhawaywan yachayqa necesitakun” nispa. Teólogo-kunaqa The Great Controversy qelqapi ñawpaq pasaje-manta “tiempos proféticos” nisqa yuyayta rikuchinqaku, hina kaspa, Hermana White comentarionta saqesqan “tiempos proféticos” nisqaqa iskay chunka kimsayoq pachak watayuq profecía ukhupi rikuchisqa pichqa profecía kasqanman hina. Tukuy hinam, ninku paykunaqa, chay pichqamanta tawa profecía-kunaqa pasaje-pi sut’inchasqa kashan. Ichataq “aswan achka qhawaywan yachay” chay yachaymanta rikuchin, “tiempos proféticos” nisqa, achkaqpi nisqa, Hermana Whitepa qelqasqankunapi aswan chiqaqtaqa iskay profecíamanmi sut’inchan, chaykunaqa 22 de octubre de 1844 p’unchaypi hunt’akunanpaq karqan.
There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?
Kanchismi sapa tiempoq willakuyninkuna kan, Gabrielqa Danielman reqsichisqan, iskay chunka kinsa pachak watakunamanta huknin kasqankuta. Ñawpaq kaqmi tawa chunka isqon watakunata reqsichin, maypichus “callikuna, perqakunapas sasachakuy pacha ukhupi hatarichisqa kanqaku” nisqa. Iskay kaqmi Cristoq bautismon karqa, tawa pachak pusak chunka kinsa watakuna qallarina puntomanta 457 a.C. watamanta qhipaman. Kinsa kaqmi paypa chakatasqa wañusqan karqa; tawa kaqtaq reqsichin ima p’unchaypichus evangelioqa mana judío nacionkunaman chayanqa, tawa pachak isqon chunka watakuna tukukuptin, chay watakunaqa judío naciónpaq sapaqchasqa karqan. Hinallataq pichqa kaq, pichqa kaqlla tiempo willakuyqa, 1844 watapi octubre killapa 22 p’unchayninpi tukukorqa. Ñawpaq tawa tiempo willakuyninkunaqa 1844 watamanta unayña ñawpaqta tukukorqanku. Chayqa, imatataq Panay White cheqaqtapuni nin, “profético periodokuna” nisqanta achka rimaypi llamk’achispa, mayqenkunataq 1844 watapi tukunan karqa?
Addressing the first disappointment of the Millerites she identifies the answer to that question:
Milleritakunapa ñawpaq llakiyta rimarispa, chay tapuypa kutichisqanmi imataq kasqanta riqsichin.
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
“Rikurqani Diospa llaqtanta kusisqa suyakuypi, Señorninkuta suyaspa qhawarikuqta. Ichaqa Diosqa munarqan paykunata pruebayta. Makinmi pakarqan pantayta profetakuna pacha yupaypi. Señorninkuta suyaqkunaqa manam chay pantayta tarirqankuchu, nitaq pacha nisqata hark’aq aswan yachaysapa runakunapas rikurqankuchu. Diosqa munarqan llaqtanqa huk llakikuywan tinkunanta. Pachaqa pasarqan, hinaspan Qispichiqninkuta kusisqa suyakuypi suyaqkunaqa llakisqa, sonqon p’akisqa karqanku; ichaqa Jesuspa rikhurimuyninta mana munaspa, manchakuyrayku willakuyta chaskiqkunaqa kusikurqanku mana chay suyasqa pachapi hamusqanrayku. Paykunaq rimayninkuqa manam sonqota chayarqanchu, nitaq kawsayta chuyanchayta atirqanchu. Pacha pasarikusqanqa allin yuyasqa karqan chay sonqokunata rikuchinampaq. Paykunam ñawpaqta kutiriranku hinaspa asikacharqanku chay llakisqa, suyaynin p’akisqa runakunata, paykunaqa cheqaqtapuni Qispichiqninku rikhurimuyninta munakuqkuna karqanku. Rikurqanimi Diospa yachayninta llaqtanta pruebaspa, huk allinta maskaq pruebayta qospa, tarinampaq pichus ñak’ariy horapi qhispirinqa hinaspa qhipaman kutirinqa chaykunata.”
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.
“Jesuspas llapa hanaq pacha anfitrionninkunawan kuska khuyaywan munakuywan qhawarirqanku chaykunata, may sumaq suyaywan munasqanman hina unayta suyashaqkuna, payta rikuyta munaspa, pichus almanakupa munakusqan karqa. Angelkunaqa muyuriq kasharqanku paykunapa muyuriyninpi, prueba horanpi kallpachaypaq. Chay hanaq pacha willakuyta chaskiyta qhillakusqakunaqa tutayaypi saqisqa karqanku, hinallataq Diospa phiñakuynin paykunapa contranpi hap’iparirqan, imaraykuchus mana munarqankuchu chaskiyta chay k’anchayta pay hanaq pachamanta kachamusqanta. Chay cheqap kasuk, llakisqa, pantasqa iñiqkuna, mana entienderqankuchu imarayku Señor ninku mana hamurqanchu, manam tutayaypi saqisqachu karqanku. Yapamanta pusasqa karqanku Bibliankuman, profecía tiempokunata mask’anankupaq. Señorpa makinqa yupaykunamanta anchurisqa karqan, pantasqapas sut’inchasqa karqan. Rikurqanku profecía tiempokuna 1844 watakama chayasqanta, hinallataq chay kikin pruebakuna paykuna rimasqanku, profecía tiempokuna 1843 watapi tukuq kasqanta rikuchinankupaq, pruebarqanku chaykuna 1844 watapi tukukunankuta.” Primeros Escritos, 235–237.
The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.
“Profetapa pachasnin” karqan “profetapa pachasninkuna” “1844 watakama chayanqankuna”, chaykunatam Milleritakuna qallariypi 1843 watakama chayanqankuta yuyarqanku. “Profetapa pachasninkuna” 1844 watakama chayanqankuna, kimsa profetapa pachasninkunam karqanku, llapallankupas Habacucpa tablankunapi rikuchisqa kanku. Chay kimsa pachasmanta hukninqa 1844 watallatam “llank’arin”, iskayniytaq 1844 watayoq octubre killapa 22 p’unchawninkama chayanku. Waranqa kimsa pachak kimsa chunka phisqa p’unchawkunaqa 1844 watapa qallariy ñawpaq kaq p’unchawninkam chayarqan, chay p’unchawpitaq Milleritakunapa ñawpaq llakikuy chayamurqan, hinallataq suyay unay tiempo qallarin Habacuc iskay kaq capitulomantapas, Mateo iskay chunka phisqa kaqpi chunka virgenkunamanta rikch’achikuymantapas.
The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.
Daniel pusaq qanchis pusaq chunka tawayuq t’aqapi, chunka tawayuq chhikapi nisqa iskay waranqa kimsa pachak pachak p’unchaykunaqa 1844 watapi octubre killapa iskay chunka iskayniyuq p’unchayman chayarqan, chayllapitaq “qanchis kutikama” nisqawan Urin ladu Judá qhapaq suyuman contra iskay waranqa pichqa pachak iskay chunka watakunaqa tukukapurqanpas. Palmoniqa kinsaq chunka kimsa chhikapi Daniel pusaqpi musphaypaq Yupaychaq hina kikinta reqsichikun, hinaspataq paypa qawarichisqan profetiku “ruwana” hinaspa “wakichiy” ukhupi chunka t’inkisqa pacha qillqasqa willakuykunamanta aswanpas hukninchik kaqkunata oqarisqan.
We will begin to consider these truths further in the next article.
Qatiq qelqaypi kay cheqaqkunata aswan mast’arikuspa yuyaymanasunchik.
“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.
Cristoqa kay pachaman yachachikuyta qorqan, chayqa yuyayman hinaspa almanman qillqasqa hina kachun. “Kaymi wiñay kawsay,” nispa nerqa, “qamta reqsiykuqku qam sapallan cheqaq Dios kasqaykita, hinaspa Jesucristota, qam kachamusqaykita.” Ichataq Satanásqa runakunapa yuyayninkunapi llamk’an, nispa: Kayta utaq chay ruwayta ruraychis, hinaspa dioskunahina kankichis. Pantachiq yuyaywanmi Adánta hinaspa Evata pusarqan Diospa siminta iskayrayachinankupaq, hinaspa chaypa rantinpi huk yachachiyta churaykunankupaq, mayqencha huchaman hinaspa mana kasukunaman apan. Hinaspa paypa llullachiq sophistrianqa kunan p’unchawkunaqpi ima rurasqanta Edénpi rurarqun, chayllatataq rurashan. Cristo kay pachaman hamuspanqa, iglesia-ninpa cimienton kananpaq pisi kasqakuna challwa hap’iqkunata akllarqan. Kay disipulokunamanmi munarqan qhawaykachiyta reinonpa hinaspa misionninpa ima kasqanta. Ichaqa paykunapa pisi entiendenqankunam payta hark’arqan. Qillqakamayuqkunapa hinaspa fariseokunapa nisqankunata chaskisharqankuña; chayraykum ancha achka paykuna iñisqankuna mana cheqaqchu karqan. Hinaspa Cristoqa achka imakunata paykunaman niyta atispaqa, mana atirqankuchu uyarikuyta ancha achkata, mayqentachus pay munapayarqan paykunaman willayta.
“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.
“Cristo tarin kay pacha religionninkuqkunata pantasqa yuyaykuna hinantinwan junt’asqa kasqankuta, chayrayku mana cheqaq kaypaq lugar kanchu umankupi. Qosqasqa yachachiywan, yachachiqkuna mana iñiq qillqaqkunaq yuyayninkunata chaqruyku. Chay hinaqa waynakunaq umankuman zizáñata tarpunku. Rimanku yuyaykunata, mana waynakunamanpas machukunamanpas rikuchinapaq kaqta, mana hayk’aqpas yuyarispa ima muhu tarpusqankumanta, nitaq ima cosechata pallananpaq kasqanmanta chaymanta lluqsiqta.” Review and Herald, July 3, 1900.