All the prophets are speaking more of the last days than the days in which they lived.
Llapa profetakunaqa aswanmi rimashanku qhepa p’unchaykunamanta, manam paykuna kawsasqanku p’unchaykunamantachu.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12
“Ñawpaq profetakunam kikinkupa pachaqpaqqa aswan pisita rimarqaku ñuqanchikpaqtaq aswan achkata, chayraykun profetizasqankuqaqa ñuqanchikpaq kallpanwan sayashan. ‘Kunanmi tukuy kaykuna paykunaman pasaraq karqan yachachikuy hina; qelqasqataq kachkan ñuqanchikta yuyachinapaq, mayqenkunaman pachaq tukukuyninkuna chayamusqaña.’ 1 Corinthians 10:11. ‘Manan kikinkupaqchu, aswanqa ñuqanchikpaqmi sirvirqaku chay imakunata, kunan qankunaman willasqasqa kaqkunata, hanaq pacha-manta kachamusqa Santo Espirituwan evangelio willaqkuna qankunaman willasqankuman hina; chay imakunamanmi angelkunapas qhawariyta munaqkuna.’ 1 Peter 1:12”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bibliaqa kay qhepa p’unchaykunapaq tukuy qori qhapaq kayninkunata huñuspa hukllachaspa waqaychasqa. Tukuy hatun ruwaykuna, hinaspa ñawpa Testamentopi aswan chaninman hap’iqkuna llakiyoq ruwaykunaqa, kasharqanmi, hinaspa kunanpas kay qhepa p’unchaykunapi iglesiapi kutimuspalla kasqanku.” Selected Messages, libro 3, 338, 339.
Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.
Danielqa Diospa llaqtanta sut’inchashan, pichqakuna qhepa p’unchaykunapi sut’inchakuq Simimanta yachakurqanku ch’iqirachisqa kasqankuta. Chay cheqaqta rikch’arispanku, mañakusqanku Levitico iskay chunka suqta ñiqinpi kaq mañakuyta hunt’anankupaq, hinallataq qhepa sut’inchakuq pakasqa secreton yachanankupaq mañakuyta, mayqencha manaraq tiempo de gracia wichq’akusqanman chayamushaspa kicharisqa kan, imaynachus Danielpa iskay ñiqin kapitulumanta mañakuyninpi rikuchisqa kasqan hina. Sichus paykuna Danielpa experienciaman yaykunku, angel Gabriel llaqllinqa, willanqa, rimanqa paykunawan, “yachayta hinaspa entiendenata” qunampaq. Yachaqkunaqa chaykuna kanku pichqakuna “entiendenku” “yachaypa yapakusqanta” maypachachus sut’inchakuq pakasqa secreto kicharisqa kan.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Hinaspan willawaspa, rimarispaq, nirqan: Daniel, kunanqa hamuni yuyayniykita yachaywan, entiendiyniywanpas qusqaykipaq. Mañakuyniykikuna qallariyninmanta kamachikuy lluqsimurqan, chayraykun hamuni qhawachinaykipaq; anchata munasqa kasqaykirayku. Chayrayku kay rimayta allinta entiendiysunki, rikuchisqa musquytaq unanchaspa qhaway. Daniel 9:22, 23.
The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.
Rikch’asqayta, Danielman qhawariyta yuyayman churay nisqaqa, rikuriypa rikch’ayninmanta “mareh” rikch’asqaymi. Gabrielqa mana tukurqachu pusaq ñiqin kapitulopi payman kamachisqa llamk’ayta, Danielta “mareh” rikch’asqayta entiendenanpaq nisqa kaptin. Isqun ñiqin kapitulopin kutimun, chay qhawayta tukuychananpaq. Isqun ñiqin kapitulopin Danielqa manaña Babilonia qhapaq suyupa pacha kawsayñinpichu kashan, aswanpas Medo-Persia qhapaq suyupa historianninpim kashan.
When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.
Gabrielqa Danielta “asuntuta entiendenaykipaq” hinaspa “riqsisqanta yuyayman churaykipaq” nispa yachachisqanpiqa, huk yuyaypi t’aqanakuy ruwanakuytam sut’inchashan, chaytan Danielpa rurayninpaq munan. “Entender” nisqaman hinaspa “considerar” nisqaman tikrasqa simikunaqa kikin hebreo simim. Chay simiqa “biyn” nisqam, hinaspan yuyaypi t’aqayta niy. Hebreo simi “matter” nisqaman tikrasqaqa “dabar” nisqam, hinaspan “simi” niy. Chayraykun Gabrielqa Danielman, hinaspa qhepa p’unchaykunapi paypa rantinchasqankunamanpas, cheqaqta cheqaq kaq Simita allinta t’aqayta willashan.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Diospaq allinta rikusqa kayta yachakuy, mana p’enqaypaq llamkaq hina, cheqaq simita allinraq rakinaq. 2 Timoteo 2:15.
The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”
Simipas “matter” nisqaqa Danielpa qanchis chunka tawaq kaq t’aqapi, huk kaq versículopi, hinallataq kimsa kuti “thing” nisqaman tikrasqa kachkan.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Persia llaqtap rey Ciroq kimsak wata kamachiypi huk cosa Danielman rikuchisqa karqa, paypa sutinta Beltesasar nispa sutichasqa kaqman; chay cosataq cheqaqmi karqa, ichaqa señalasqa tiempoqa unaymi karqa; paytaq chay cosata entienderqa, hinaspa visionta allinta entienderqa. Daniel 10:1.
In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.
Kaypi versículopi, “visión” nisqaqa rikch’akuyninpa rikhuriyninmanta “mareh” visiónmi, chaymanta Danielqa yachayniyoq karqa iskaynintapas: imataq (“matter”) nisqanta, hinallataq visiónta (“mareh”). Tawa chunka kimsayoq versículopi, isqon kaq capítulopi, Gabrielqa Danielta kamachirqan imatawan visióntawan allinta t’aqananpaq; chunka kaq capítulopa huk kaq versículonpitaq iskayninmanta yachayniyoq kashan: imataqmanta (“thing”) hinallataq visiónmanta (“mareh”). Isqon kaq capítulopi Gabrielqa Danielman willashan, imatawan visióntawan sut’inchaspa reqsinanpaq, chayri allinta t’aqananpaq. Visiónqa “mareh” visiónmi; “matter”, icha “thing” nisqari, “chazon” visiónmi.
In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.
Pusaq p’unchawpi iskaynin rikuykuna reqsichisqa kanku, hinaspataq huk sapa kaynin qhawarisqa kashan, imaraykuchus Danielqa “chazon” sutiyuq rikuyta entiendenanpaq munarqa, ichaqa Gabrielqa kamachisqa karqa Danielta “mareh” sutiyuq rikuyta entiendenanpaq. Gabrielqa llamk’aynta qallarispa, Danielta “asuntota” hinaspa “rikuyta” entiendenanpaq, Danielman willan paykuna iskay sapa rikuykuna kasqankuta allinta qhawarinanpaq.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.
Hinaspan willarikurqan, rimapayawaspaymi nirqan: “Daniel, kunanmi hamurqani yachayta hinallataq entiendenaykita qosunaypaq. Mañasqaykikuna qallariyninmantapacham kamachikuy lluqsirqan, chayraykum hamurqani qhawachisunaykipaq; anchata munasqa kasqaykirayku. Chayrayku kay asuntoyta entiéndey, hinaspa mosqoy rikuyta yuyayman churay. Qanchis chunka semanakunam akllakusqa kanku llaqtaykipaqqa, santo llaqtaykipaqpas, huch’anchakuyta tukuchinapaq, huchakunata tukupachinapaq, mana allin ruraypaq pampachayta ruranapaq, wiñaypaq chanin kayta apamunapaq, mosqoy rikuyta hinallataq profecíata sellanapaq, hinaspa Aswan Santo kaqta hawinapaq. Chayrayku yachay hinaspa entiéndey: Jerusalén llaqtata kutichinapaq hinaspa hatarichinapaq kamachikuy lluqsisqanmantapacha Mesías Kamachiqkama qanchis semanakunam kanqa, hinaspa soqta chunka iskayniyuq semanakunapas; callepas kutin hatarichisqam kanqa, murallapas, sasachakuy p’unchawkunapipas. Hinaspa soqta chunka iskayniyuq semanakunamanta qhepaman Mesíasqa wañuchisqam kanqa, ichaqa manam paypa kikimpachu; hamuq kamachiqpa llaqtan runakunaqmi llaqtata hinallataq santuarioyta thunisqanku; tukukuynintaq unu llump’ay hina kanqa, hinaspa maqanakuy tukukuyninkamak desolacionkunam kamachisqa kanqa. Paymi huk semanapaq askha runakunawan pactota sinchiyachinqa; ichaqa semanapa chawpinpim sacrificiota hinallataq ofrendata sayachinqa, hinaspa millay abominacionkunapa mast’arikuyninraykum ch’inyayta ruwanqa, tukukuyninkama, chay kamachisqa kaqpas ch’inyasqa kaqmanmi ichakamusqa kanqa.” Daniel 9:22–27.
Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.
Gabrielqa munarqan Daniel yachanampaq, pay qusqan yuyaychaypi iskaynin qhawariykunamanta, “chazon” qhawariymantapas hinaspa “mareh” qhawariymantapas, wakin imakuna rikuchisqa kanankuta. Chay yuyaychayqa iskaynin qhawariykunatam rimarinan karqa, hinaspa Danielpa ruwanan karqa allinta rakiy chay qhawariyta mayqinchus santuario-ta hinaspa huesteta saruchisqa kananmanta rimarqan, chaymanta sapaqtaq chay qhawariymanta mayqinchus Cristo rikurimurqan Aswan Santisimo Cheqepi octubre 22, 1844 p’unchawpi.
Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.
Gabrielqa reqsisqanmi Artajerjespa kamachisqanmantapacha, 457 a.C. watapi, tawa pachak isqun chunka wata kananpaq, “kuchusqa” kasqanta, tuta-k’anchaykunapa qhawaypa iskay waranqa kimsa pachak watanmanta, chayqa aswanqa judíokunapaqmi karqa. Chayraq citasqa versículokunapi, “kamasqa” nisqa simi kimsa kuti reqsichisqa kachkan, ichaqa iskay huknirayaq hebreo simikunami kanku, iskayninku chay versículokunapi “kamasqa” nisqaman tikrasqa. Ñawpaq kuti “kamasqa” nisqa reqsichisqa kachkan versículo iskay chunka tawanpi, chay hebreo simitaq “chathak” nisqa, hinallataq “kuchuy” ninmi.
It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.
Chaymi Israelmanqa qusqa karqan huk tiempo de prueba, qallarisqa Artajerjespa kimsa kaq decretomanta, chayqa tukunan karqan Estebanta rumiwan wañuchisqanku p’unchawpi 34 d.C. Tawka pachak isqun chunka watakunaqa “kuchusqa” karqan, hinaspa rikuchirqan aswan pisiyachisqa profetiku tiempo-ta, hatun profecía iskay waranqa kimsa pachak watakunamanta ukhupi. Yupay “tawka pachak isqun chunka” nisqaqa, tiempo de prueba-pa unanchanmi, imaynachus Jesusqa testificasqan hina.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Chaymi Pedroqa payman hamuspa nirqan: Señor, wawqeyqa ñoqaman huchallikuspaqa, hayk’aqkamataq payta pampachasaq? ¿Qanchis kuti kamachu? Jesusqa payman nirqan: Manan qanman niniñachu, qanchis kuti kama nispachu; aswanqa qanchis chunka kuti qanchis kama. Mateo 18:22.
There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.
Pampachaypaq huk tukukuynin kan, chay tukukuynintaq “tawa pachak isqun chunka” yupaywanmi rikuchisqa. Chay “tawa pachak isqun chunka” watakunaqa judiokunapaq huk pruebapa pacha kasqanta rikuchin, qispichisqa kasqankumanta pacha Estebanpa rumikunawan wañuchisqa kasqan kama, maypachachus pruebapa pachankuta hunt’achirqanku chaykama. Chay “tawa pachak isqun chunka” watakunaqa Levitico iskay chunka suqta qillqapi kashan “qanchis kuti” ñakaywanpas tinkisqa. Bibliapiqa iskayllapi tarikun allpapa samanan p’unchayninkunata kusikuykusqanmanta rimay. Ñawpaq kaqqa Levitico iskay chunka suqtapi tarikun.
And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.
Chayri kaykunapas mana uyariwankichikchu, aswanpas noqapaq contrapi purinkichik chayqa; hinallataq noqapas phiñakuypi qankunapaq contrapi purisaq; noqaqa, arí noqam, qankunata qanchis kuti muchuchisaq huchaykichikkuna rayku. Hinaspa wawaykichikkunapa aychanta mikunkichik, ususiykichikkunapa aychantapas mikunkichik. Hinaspa alto lugarniykichikkunata thuñichisaq, lantanakunaykichikkunata kuchuspa urmachisaq, aya cuerpoykichikkunata idoloykichikkunapa aya cuerponkunaman wijch’uykuspa; almaypas qankunata millaychakusunkichik. Llaqtaykichikkunatapas chunyayachisaq, santuarioniykichikkunatapas ch’usaqyachisaq, misk’i q’apniyoq qosñiykichiktaqa manan muthasaqchu. Hallp’ata chunyaymanmi churasaq; chaypi tiyaq awqaykichikkunapas chayta rikuspanku muspharinqaku. Hinaspa qankunata mana israel runakunamanmi ch’iqichisaq, qankunapa qhepantaq espadata oqarimuspa qatiqasaq; hallp’aykichikqa chunyayasqan kanqa, llaqtaykichikpas wastu kanqa. Chaymantataq hallp’a samarisqa kaspa samana p’unchayninkunamanta kusikunqa, tukuy chunyayasqa kasqan kama, qankunataq awqaykichikpa hallp’anpi kashaqtikichik; arí, chaypachapas hallp’a samarinqa, samana p’unchayninkunamanta kusikuspa. Tukuy chunyayasqa kasqan kamam samarinqa; imaraykuchus qankuna chaypi tiyashaqtikichik samana p’unchayninkunapi mana samarisqanrayku. Levítico 26:27–35.
The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.
Ñak’ariy “qanchis kuti,” iskay chunka soqtayuq qhapaqpi tawa kuti rimarisqa, reqsichin Diospa runankuna ch’iqichisqa kaptinku, chay pacha allpaqa chaymanta “samanankunata kusikuywan hap’inqa” nisqanta. Danielpas kinsa allin qharikunapas awqankunapa allpaman ch’iqichisqa karqanku Moisespa maldicionnin hunt’akusqanman hina, chay qanchis chunka watayuq ch’iqichisqapas iskay waranqa pichqa pachak iskay chunka watayuq ch’iqichisqamanta huk unanchasqa yachachiy karqa. Chayqa huk profetikusqa unanchasqa yachachiy karqa, hina Elíaspa kimsa wata kuskan ch’aki pacha Jezabelpa qatiykachasqan p’unchaykunapi kasqanman. Chay kimsa wata kuskanqa kimsa wata kuskan profetikusqa watakunata unancharqa, chaymi hunuqtachisqa chunka soqtayuq pachak soqtayuq watakunaman tukurqa papal kamachikuyninpi wata 538 manta 1798 kama. Qanchis chunka watakunaqa “qanchis kuti” nisqapa huk unanchan karqa, hina kimsa wata kuskanpas huk unanchan karqa chunka iskay pachak soqtayuq watayuq ch’in pampa kasqanman. Jeremíaspa rimasqanman hina Danielpa prisionninpi qanchis chunka watakunaqa “tawa pachak isqun chunka” watakunata reqsichirqan.
And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.
Payqa taytankunapa Apu Diosninqa kachamurqan paykunaman kachaqninkunawan, tutamanta hatarispalla, sapa kuti kachaspalla; llaqtanta kuyapayasqanrayku, tiyanan wasintapas. Ichaqa paykunaqa Diospa kachaqninkunata asipayarqanku, siminkunatapas pisipacharqanku, profetankunatapas millayta tratayarqanku, Apuq phiñakuynin llaqtanpa contranpi hatarimunankama, manaña hampiy atisqa kanan kama. Chayrayku paykunaman apamurqan Caldeakunapa reyninta, paymi waynankunata espadawan wañuchirqan santuarionku wasipi; mana khuyapayarqanchu wayna qhari, sipas warmi, machu runa, ni machuyasqanmanta kumuykusqa runatapas: llapantataq makinman entregarqun. Diospa wasinmanta llapa vasokunata, hatunkunata huch'uykunatapas, Apuq wasinpa qori qolqenkunata, reyninpa, hinallataq kurajkunapa qori qolqenkunatapas; llapanta Babiloniaman aparqan. Diospa wasintataq ruphachirqanku, Jerusalén llaqtapa perqantapas urmachirqanku, llapa palacionninkunatapas ninawan ruphachirqanku, sumaq vasokunantapas llapanta chinkachirqanku. Espadamanta qispirqakunatataq Babiloniaman aparqan; chaypi payman, churinkunamanpas yanapakuk runakuna karqanku Persia suyupa reinon qallariyninkama: Jeremiaspa siminwan Apu rimachisqanta hunt'anapaq, allpa samanan p'unchayninkunata kusikunan kama; ch'usaqlla kasqan pacha llapanta samaspa, qanchis chunka watata hunt'arqan. Persia reynin Cirospa huk ñiqin wata qallariyninpiña, Jeremiaspa siminwan Apuq nisqan hunt'akunanpaq, Apuqa Persia reynin Cirospa espiritunta kuyuchirqan, hinapi llapa reinonpi willakuyta rurarqan, qillqasqawanpas churachirqan, nispa: Kayhinan nin Persia reynin Cirospa: Hanaq pacha Dios Apuqa kay pachapa llapa reinokunata qon; paymi kamachiwashan Judápi kaq Jerusalén llaqtapi huk wasi paypaq sayarichinaypaq. Pitaq kankichikmanta, llapa llaqtanmanta? Apu Diosnin paywan kachun, hinaspa wichariychun. 2 Crónicas 36:15–23.
The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.
Bibliapi iskaylla willakuykunallan kan allpapa samanan p’unchayninkunata kusikuspalla chaskisqanmanta; chaykunapas Diospa llaqtan runakunapa ch’iqichisqa kasqankuwan, hinaspa qanchis chunka watayuq prisionpi kaywanmi tupachisqa kanku. Chay qanchis chunka wataqa huk pacha karqan, maypin allpa samanan p’unchayninkunata kusikuspalla chaskinanpaq saqisqa kanan karqan. Chayqa hayk’a samanan p’unchayninkunatam judiokuna mana allpaman samayta qosqankuchu, chaymanta kaq kikillan karqan. Allpapa qanchis chunka wata samasqanqa rikuchirqan llapan watakunata, maykunaqpi allpata samachinapaq kamachikuy contra hatarikuyninku hunt’asqa karqan chayta. Sasa yupayllapas sut’inchan: “tawa pachak isqun chunka” watakuna hatarikuypiqa, qanchis chunka wata kanman karqan, mayqin watakunapim allpa mana samasqachu.
Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.
Iskay pachak qanchis chunka watakuna rakisqa karqan iskay waranqa kimsa pachak watakunamanta, judiokunapaq huk pruebayuq pacha hina; chay “iskay pachak qanchis chunka” watakunataq chiqan tinkuyyuqmi kachkan Levítico iskay chunka suqtayoqpi “qanchis kuti” nisqapa ch’eqchisqanwan.
The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.
“Chazon” sut’i llakllasqa taripaymanta, hinaspa “mareh” sut’i llakllasqa iskay chunka kimsayuq pachak watakuna tukukuyninpi rikurisqanmantawan, hukninmanta huknin sapanmi kanku; ichaqa chiqap, mana p’akisqa tinkuywanmi huñunakunku. Danielwan hina, Diospa llaqtanqa allinta rakiyta yachananku kay iskay llakllaskakunata, chaykamaqa hukninwan hukninpa tinkusqanta reqsispalla. Qanchis chunka watayuq watakuna prisionpi kasqan, mayqanmantachus kimsa kamachikuykuna lluqsirqan Judío runakunapa kutimunankupaq hinaspa Jerusalén llaqtata yapamanta hatarichinankupaq, chayqa rikuchirqan “tawa pachak isqun chunka” watakunata Judío runakunapa mana kasukunankuta pactoman, allpata samachinankupaq kamachisqa kasqanmanta.
When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.
Kimsa kaq kamachiy kutiykuspa hinaspa wakmanta sayarichinankupaq atiyta reqsichiptin, paykunaman qokurqan “tawa pachak isqun chunka” wata pruebapi kachkanankupaq tiempo, imaraykuchus chay kikin tiempowanmi pruebakurqanku, maypin mana kasukunankurayku Jerusalén llaqtapa thuñisqa kayninman hinaspa paykunapa ch’eqechisqa kayninman chayarqan. Iskay kaq “tawa pachak isqun chunka wata” tukukuyninpi, paykunapa mana kasukuyninku wakmantapas apamunqa Jerusalén llaqtapa thuñisqa kayninta hinaspa mana judío nacionkunapi ch’eqechisqa kanankuta.
The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.
Qanchis chunka wata prisionpi kayta chʼiqiyqa ñawpaqta hamurqan “tawa pachak isqun chunka” watakuna hatun wakchʼakuywan; chaymanta, chay qanchis chunka wata prisionpi kaymanta qhipamanqa huk “tawa pachak isqun chunka wata” yapamanta wakchʼakuywan qatirqan.
The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.
Ñawpaq “tawa pachak isqun chunka” watakuna pacha, mayqinchus allpata qanchis chunka wata samachirqan, Jerusalén llaqtapa tukusqanwan tukukuyman chayarqan. “Tawa pachak isqun chunka” watakuna, iskay waranqa kinsa pachak watakunamanta kuchusqa kasqankupa tukukuyninpi, Jerusalén yapamanta huk kutita thuñisqa karqan, imaraykuchus Jesusqa imayllapas huk imapa tukukuyninta qallarayninwanmi rikuchin.
The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.
Qanchis chunka watayuq cheqaq Israelpa cheqaq Babiloniapi prisionpi kasqanqa “qanchis kuti” ch’eqesqa kasqanmanta huk unanchay karqan, chaymantañataq Panay White rimarqan cheqaq Israelpa cheqaq Babiloniapi qanchis chunka watayuq prisionpi kasqanqa, espíritu Israelpa espíritu Babiloniapi waranqa iskay pachak suqta chunka watayuq prisionpi kasqanpaq huk rikch’akuynin kasqanta.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Kay pachapi Diospa iglesianqa, kay unay pacha mana samayuq qatikachaywan ñak’arisqan tiempo ukhupi, cheqaqtapuni prësu kasqa, imaynatachus Israelpa wawanakuna Babiloniapi prësu hap’isqa karqanku nirqanku chinkasqa pacha ukhupi hina.” Prophets and Kings, 714.
The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.
Waranqa iskay pachak suqta chunka watakuna, watapi 538 manta 1798 kama, “qanchis pacha”-paq rikch’aynin karqan. Qanchis chunka watakuna tukukuptin, judíokuna kutimurqanku Jerusalén llaqtata sayarichinankupaq hinaspa musuqmanta hatarichinankupaq. Paykunapa kutimuyninku, kimsa kamachikuykunapi, qallariyta señalasqa karqan (457 a.C.) iskay waranqa kimsa pachak watakunapaq “mareh” visiónmanta, chaymi pusarqan Cristo rikhurimuyninman Ancha Santísimo Cheqepi octubre 22, 1844 punchawpi. Chay kimsa kamachikuykunaqa qallariyta señalasqa karqanku profético pacha, hinaspataq chay profético pacha qallarinanpaq kimsa kamachikuykunallataq necesitakurqan, mayqinchus Ciro-pa ñawpaq kaq kamachikuyninwanña kutiyta hinaspa hatarichiyta qallarisqankuchá.
“In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Esdras qanchis kaq capitulopinmi kamachikuyqa tarikun. Versículokuna 12–26. Hunt’asqa kaqninpim Artajerjes, Persia llaqtapa reynin, 457 a. C. watapi hurquchirqan. Ichaqa Esdras 6:14-pi Señorpa wasin Jerusalén llaqtapi ruwasqa kasqanta nin ‘Ciro, Darío, hinallataq Artajerjes Persia llaqtapa reyninpa kamachikuyninman [“decreto”, margen nisqapi] hina.’ Kay kimsa reykunaqa, kamachikuyta qallariychispa, musuqmanta takyachispa, hinaspa hunt’achispa, chay profecía mañakusqan hinata allinta hunt’arqanku, 2300 watakunapa qallariyninta señalananpaq. 457 a. C. watata, kamachikuy hunt’asqa kasqan pachata hina, kamachikuy paqarimusqan p’unchawta hina hap’ispa, profecíapi qanchis chunka semanakunamanta llapa nisqankunaqa hunt’asqa kasqanta rikurqanku.” The Great Controversy, 326.
From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.
1798 watamanta 1844 watakama, Apocalipsispi kimsa angelkunaqa profético historiaman chayamurqanku; hinallataq, kimsa kamachikuykunaqa iskay chunka kimsa pachak wata profeciapa qallariyninta señalarqanku hina, chay kimsa angelkunataq chay profeciapa tukukuyninta señalarqanku. Chay profético pacha tukukurqan kinsa kaq angelpa chayamuyninwan, imaynachus kinsa kaq kamachikuypa chayamuyninwan qallarisqa karqan hina; Jesúsqa sapa kuti huk imapa tukukuynintaqa huk imapa qallariyninwanmi reqsichin.
The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.
Judíokunaqa kutimuyta qallariqku ñawpaq kamachikuywan, iskay ñiqin kamachikuypa willakuyninpiqtaq templota tukuysirqaku. Kimsa kaq angelqa chayamurqa 22 octubre 1844 p’unchawpi, chay p’unchawman ñawpaqtaq Milleritakunaqa tukuchirqaku espiritual templonta, maymantachus lloqsisqaku espiritual Babiloniamanta wakichinankupaq. Chayqa tukuchisqa kanan karqa, imaraykuchus 22 octubre 1844 p’unchawpi pactopa kachaqninqa utqaylla hamunan karqa templonman. Chay temploqa Millerita llaqtan karqa, paykunachus pactoman haykurqaku 22 octubre 1844 p’unchawpi, hinallataq Pedro reqsichin paykunaqa templo kasqankuta.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Qankunapas kankunapas, kawsak rumi hina, huk espiritu wasi hina hatarichisqa kankichik, huk ch’uya sacerdocio hina, Jesucristo rayku Diospa ñawpaqenpi allinchasqa espiritu sacrificiokunata haywanaykichikpaq. 1 Pedro 2:5.
The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.
Templo Milleritaqa 1798 watamanta 1844 watakama hatarichisqa karqan, chayqa tawa chunka suqta watam, ichaqa proféticamente kinsa p’unchawkunam; Cristorí nirqan templo hatarichinapaq kinsa p’unchawkunata munasqanta.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.
Judíokunapa Pascua raymiqa qayllamuña karqa, hinaspan Jesúsqa Jerusalén llaqtaman wicharirqa. Hinaspan templopi tarirqa bueyeskunata, ovejakunata, urpikunayuqkunata rantichiqkunata, qolqeta cambiaqkunatapas tiyashaqta. Huch’uy waskakunamanta huk asut’ita ruwaruspanmi, llapantata templomanta qarqorqa, ovejakunatapas, bueyeskunatapas; qolqeta cambiaqkunapa qolqentapas ch’iqichirqa, mesaankunatapas tikrarachirqa. Urpikuna rantichiqkunatataq nirqa: Kaykunata kaymanta apaychis; Ama Yayaypa wasinta ranticuna wasita hina ruwaychischu, nispa. Hinaptin discípulonkuna yuyarirqaku qelqasqa kasqanta: Wasiykipa raykun sonqoyoq kasqaymi mikhuwarqan. Chaymantataq Judíokuna kutichispa payta nirqaku: Kaykunata ruwasqaykirayku, ima señaltataq qawachiwankiku? Jesús kutichispa paykunata nirqa: Kay templo urmachiychis, hinaspan kimsa p’unchaypiñam sayarichisaq, nispa. Chaymi Judíokuna nirqaku: Tawa chunka suqta watataq kay templo ruwasqa karqa, qanrí kimsa p’unchaypichu sayarichinki? Ichaqa payqa cuerponpa templonmanta rimasharqa. Juan 2:13–21.
Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.
Pana Whiteqa reqsichinmi, pactopa willakuy apaqnin usqhaylla Templonman hamuptin, imaynataq Malakías qillqapi rikuchisqa kasqan hina, chay willakuy hunt’asqa karqan Cristo Templota picharqan chaypacha, Juanmanta pasaje nisqapi kunanraq reqsichisqa kasqan hina.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.
“Templota kay pachamanta qhatuqkunata, rantikuqkunatawan llimp’ichispa, Jesúsqa willakurqan sonqota huchapa qhellichakusqanmantapacha llimp’ichiyta munasqanta,—kay pachapi munaykunamanta, kikillanpaq munapayaykunamanta, mana allin ruwanakunamantawan, chaykunaqa almata ismuchinku. ‘Qhawariy, ñawpaqniyman kachamusaq kachaqniyta, paymi ñanniyta allichanqa ñawpaqniypi; chhikasqataq hamunqa templonman Señor, mayqentachus qankuna maskhashankichik; arí, rimayninmanta kachaqmi, mayqentachus qankuna kusikunkichik: qhawariy, payqa hamunqan, nispa nin Tukuy Atiyniyuq Señor. Ichaqa, pim hawanqa hamusqan p’unchayta? pimtaq sayanqa rikurimusqanpi? imaraykuchus payqa qori qollqe ch’uyachiq ninaman hinam, p’achakunata taqsachiq jabonman hinam. Tiyakunqataq qori qollqeta ch’uyachiq hina, ch’uyanchanqaña; Levípa churinkunata ch’uyanchanqa, qori qollqe hinataq llump’ichinqa, chaymanta Señorpaq ofrendata qespichinankupaq cheqaq kaypi.’ Malaquías 3:1–3.” El Deseado de Todas las Gentes, 161.
The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.
Juan iskay capítulo templomanta, tawa chunka suqtayuq watakunapi ruwasqa karqan, hinaspan Jesús nirqan thuñisqa templo kinsa p’unchaykunapi sayarichisqanta. 1798 watamanta 1844 watakama, tawa chunka suqtayuq wata kanku, chaymi reqsichin Kimsa Angelkunapa hamusqanta (p’unchaykunata), Apocalipsis chunka tawañiyuqpi, mayqinkunachus ñawpaqmanta rikuchisqa karqanku kimsa kamachikuykunawan, chaykunam qallariychirqanku iskay waranqa kimsa pachak watayuq willakuyta. Tawa chunka suqtayuq watakunaqa chay pacha kanku maypichus Cristo sayarichirqan Millerita templota, imaraykuchus chaymanta ñawpaqtaqa espiritual santuario hinallataq espiritual Israelpas espiritual Babiloniaq sarusqan karqanku.
When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.
Cristoqa, ministerionpa qallariyninpi Pascuapi templota pichaspaqa, Malakíaspi nisqa hina Pactopa Kachaqnin usqhaylla templonman hamunanta willakuyta hunt’achkarqa. 1844 watapi octubre killapa 22 p’unchawninpi Cristo usqhaylla templonman hamurqa, chinkachisqa templonta hatarichinampaqtaq tawa chunka suqta watata hap’irqan.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Cristo hamuqnin, ñuqanchikpa hatun sacerdote hina, Aswan Santo cheqman, santuarioq ch’uyaqchasqanrayku, Daniel 8:14pi rikuchisqa; Runaq Churinpa Unay P’unchayniyuqman hamuqnin, hina Daniel 7:13pi qhawachisqa kasqanman hina; hinaspa Señorpa Templonman hamuqnin, Malaquías willasqanman hina ñawpaq rimarisqa kasqan; kaykunaqa kikin evento nisqamanta qillqasqa willakuykuna kanku. Chaymi kaypas rikuchisqa kasqa noviopa kasarakuyman hamusqanwan, Cristo chunka doncellakunaq yachachikuyninpi, Mateo 25pi, nisqan hina.” The Great Controversy, 426.
The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.
Ñawpaq phiñakuyqa 1798 watapi tukukūrqan, hinaspa qhipa phiñakuypa tukukuyninqa 1844 watapi karqan. Tawa chunka suqta watayuq pacha qallariyninpi, maypichus Cristoqa Millerita templota hatarichirqan, tukukuyninta rikuchirqan; imaraykuchus qallariypas tukukuypas Diospa phiñakuynin His llaqtanman tukukuyninwan señalasqa karqanku, chayrayku Jesúsqa sapa imapas tukukuynintaqa qallariyninwan kuska riqsichin.
We will continue our study of Gabriel’s instruction to Daniel in the next article.
Qatipaq qillqapiqa Gabrielpa Danielman yachachisqanta yachayta qatiqasun.
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
“Apocalipsis nirqan qillqaqa runakunaman kichasqa kananmi. Achkakunata yachachisqaku, chayqa sellasqa qillqa kasqanta; ichaqa cheqaqtaq sellasqa kachkan cheqaq kaytawan k’anchayta qichuqkunapaqlla. Chaypi kaq cheqaqkunaqa willasqa kananmi, runakunaqa utqayllam pasananpaq kaq ruwaykunapaq wakichikuyta atinqankupaq. Kimsakaq Angelpa Willakuyninqa rikuchisqa kananmi, wañuyman richkan chinkaypaq pachapa qespichisqa kananpaq sapan suyay hina.”
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
“Qhipa p’unchaykunapa manchaykunan ñoqanchikmanña chayamun, hinaspa llank’asqanchikpi runakunata willananchik kashan imapiña paykuna kasqanku chay manchaymanta. Ama saqesqa kachunchu chay hatunmanchay rikch’ariykuna, profecía rikuchisqan, paykuna utqaymanta pasananpaq kasqankuta. Ñoqanchikqa Diospa kachaqninkunam kanchik, hinaspa mana p’unchayta usuchinanchikchu. Pikunachus Señorninchik Jesucristo‑wan yanapaqmasi kayta munanku, kay libropi tarikusqa cheqaqkunaq hawkaqmi sonqowan allinta qhawarinqaku. Qillqawan hinallataq rimayninwanpas kallpachakuspanku sut’ita rikuchinqaku chay musphay atina imaymanakuna, imakunatachus Cristo hanaq pachamanta hamurqan rikuchinapaq.” Signs of the Times, 4 julio, 1906.