Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.
Gabrielqa Danielman hamurqan, paya Jeremíaspa willakuyninpi qelqasqa qanchis chunka watayuq watukuyta, hinaspa Moisespa juramentonta, ñakasqa maldiciontapas entiendespata.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.
Saminchayninpa ñawpaq wata kamachisqanpi, ñoqa Daniel librokunamanta yacharquni watakunapa yupayninta, maymantachus Señorpa simin Jeremías profetaman hamusqa, Jerusalén llaqtapa ch’usaqyayninkunapi qanchis chunka watata hunt’achinanpaq.... Arí, llapa Israel runakunaqa kamachiykita p’akisqaku, karunchakuspa, ama qampa simiykita kasukuspa; chayraykun ñoqaykuman maldición taqyasqa, hinallataq juramento, Diospa sirviqnin Moiséspa kamachisqan leypi qelqasqa kaqpas, paypa contranpi huchallikusqaykurayku. Paytaq siminkunata takyachirqan, ñoqaykumanta rimarisqankunata, hinallataq juezninchikkunamanta, ñoqaykuta juzgasqankunamanta, huk hatun mana allinta ñoqaykuman apamuspa; imaraykuchus tukuy hanaq pachapa uranpiqa mana hayk’aqpas rurasqachu karqan Jerusalén llaqtapi rurasqa hina. Imaynachus Moiséspa ley ninpi qelqasqa kasqanman hina, tukuy kay mana allikunaqa ñoqaykuman hamun; ichaqa mana Señor Diosninchikpa ñawpaqenpi mañakuyta rurarqanchikchu, mana allin rurayninchikkunamanta kutirikunanchikpaq, qampa cheqaq kayniykita entiendenanchikpaq. Chayraykun Señorqa mana allita qhawarispalla ñoqaykuman apamurqan; imaraykuchus Señor Diosninchikqa tukuy rurasqankunapi cheqanmi; ñoqanchikqa mana paypa siminta kasukurqanchikchu. Daniel 9:2, 11–14.
The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.
Danielpa llamk’asqan simin, “juramento” nisqaman tikrasqa, Moisespa llamk’asqan kikillan simim, “qanchis kuti” nisqaman tikrasqa, Levitico iskay chunka soqtayuqpi. Panay White willawanchik, qanchis chunka watayuq Jeremiaspa pachasqanwan iskay waranqa kimsa pachak watayuq pachasqanwan ima tinkuy kasqanta yachanapaqmi Daniel maskharqa qanchis isqonniyuq capitulopi. Gabrielqa pusayuq capitulopi kamachisqa karqa, iskay waranqa kimsa pachak p’unchaykunapa ricuy-nisqanta Danielman unanchachinampaq, hinaspan Gabrielqa llamk’ayninta tukuchin, qanchis isqonniyuq capituloman kutimuspa, Danielta willaspa, yuyaypi t’aqananpaq iskay ricuykunata, qanchis, pusaq, hinallataq qanchis isqonniyuq capitulokunapa imapaq rimaynin kasqankuta. Chay iskay ricuykunaqa 1798 watapi kichasqa “yachay yapakusqanpa” imapaq rimayninmi karqan.
Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.
Jeremías qelqashqan qanchis chunka watakuna hinallataq Moisespa “ñakay” nisqapas iskayninkuqa “qanchis kutikama” nisqapa unanchankuna kanku, Moisespa “juramento” nisqanwan rikuchisqa hina; ichaqa Gabrielqa iskay waranqa kimsa pachak watakunapa periodo rakiynta sut’inchanqa. Chayqa allinta rakisqa kayta atin sapallan maypachachus sarusqa kaymanta musquy (“chazon”) hinallataq rikurimuymanta musquy (“mareh”) allinta rakisqa kaptin. Gabrielqa qallariypi reqsichirqan judiokunapaq tawa pachak isqun chunka watayuq pruebay tiempo qosqa kasqanta. Chay periodoqa kikinmi karqan tawa pachak isqun chunka watayuq hatarikuypa periodo, mayqanmi qanchis chunka watayuq prision kayta paqarichirqan.
The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.
“Determinada” nisqa simi, iskay chunka tawaq versículopi, kimsa kaq kamachiy lluqsisqanmantapacha 457 a.C. watapi, Esteban rumiwan wañuchisqa kasqan kama 34 d.C. watapi, chay pacha p’unchayta riman; ichaqa “determinada” nisqa simi, iskay chunka suqtaq, qanchisniyuq versículokunapiqa, paganismo papalismowan kuska ch’usaqyachiq atiyninkunata reqsichin.
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 9:26, 27.
Iskay chunka iskay semana qhipamanqa Mesíasqa kuchusqa kanqa, ichaqa manam paypaqchu: hamuq kamachiqpa runankunataq llaqtatawan santuariyutawan thuñichinqaku; tukukuynintaq unu lloqsimuyniyoq hina kanqa, warapa tukukuyninkamaqmi ch’usaqyachiykuna nisqa kachkan. Hinaspan huk semanapaq achkakunawan rimayta sayachinqa; semanapa chawpinpitaqmi sacrificiota ofrendatapas tukuchinqa, millay abominaciónkuna mast’arikusqanraykutaq ch’usaqyachisqa ruwasqa kanqa, tukukuyninkama, chay kamachisqa castigo ch’usaqchasqa pataman warqosqa kanan kama. Daniel 9:26, 27.
Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.
Gabrielqa Danielta yachachin: “Mesías” nisqa “qichusqa” kasqan “qhipaman”, “hamunanpaq apuqpa llaqtan runakunaqa llaqtatawan churasqa wasitapas thuñichinqaku” nispa. Qhapaq mana iñiq Romaqa “llaqtatawan churasqa wasitapas” thuñichirqa chay muyuypi, mayqinchus 66 watamanta 70 d.C. watakama chiqapta kimsa wata kuskanmanta huk kuskan yapaq unayniyuq karqa. Gabrielqa reqsichinmi “awqanakuypa tukuyninqa” “unu lliphlliywan hina” kananta, hinallataq chay awqanakuyqa “ch’usakuykunamanta” kasqanta. Jerusalénpa contranpi churasqa wasipa contranpi ima awqanakuychus hunt’asqa karqa, chayqa paganismopa papalismopa saruchisqanmi karqa. Qallariypi Jerusalénta thuñichinanpaq kaq mana iñiq atiyniyuqqa Babilonia karqa, ichaqa Mesías chakatasqa kasqan qhipaman thuñichiq mana iñiq atiyniyuqqa mana iñiq Roma karqa. Ichaqa churasqa wasipa host nisqapa contranpi awqanakuyqa iskay ch’usachiq atiyniyuqkunawanmi hunt’asqa karqa, chay iskay ch’usachiq atiyniyuqkunamanta iskay kaqmi Escrituraspi papadoqa.
The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.
Papadonqa kaymi “llumpaq wan waqlliq muchuy” nisqaqa, paymi Daniel chunka hukniyuq qillqapi tawa chunka versiculopi rikuchisqa atiyniyuq, maypichus “llumpaqta purin hinaspa hawayninta pasarin” nisqa. Jerusalén llaqtata saruchiyqa Babiloniawan qallarirqan, hinaspa Moisés Deuteronomiopi tutayaq rimaykunata rimachiq fierro nacionwan sut’ichasqa kasqanman hina qatirqan; chaymanta qhepamanmi papadonqa hamurqan. Chay saruchiy tukukuyninkamaqa “ch’usaqyachiykuna” nisqakuna “kamachisqa” karqanku. Versículo iskay chunka qanchisniyuqpiqa, Cristoqa achkakunawan rimayta huk semanaqpaq takyachin. Chay semana chawpipiqa, kay pachapi sacrificiokuna ruwanankupaq sistemaqa tukukunman karqan, Cristo hanaq pacha santuario ukhupi hatun sacerdote hina ministerionta qallarisqanrayku. Judíokuna paykunapaq kuchusqa prueba pacha ukhupi mana kasukusqankuraykum, santuario llaqtawan yapamanta ch’usaqyachisqa kanan karqan.
The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.
Chay versículopi nin: “millay abominacionkuna mast’arisqanrayku ch’inman tukuchinqa, tukukuykama; chayta kamachisqaqqa ch’inchasqa patamanmi ichhuykusqa kanqa.” Judíokuna qhawarisqankumanta tiempo probacionniykuta hunt’aspa qochanpa patankama junt’achirqankupuni chaymantaqa, llaqtapas santuario pas waqlliych’asqa kanankupaqmi karqa guerrapa tukukuyninkama. “Tukukuypi” chay saruchasqa kachaypa 1798 watapi, “kamachisqa” karqan papadokuna wañuy heridata jap’iykunanpaq. Chaymantataq llaqtapas santuario pas kutichisqa, musuqmanta hatarichisqa kanankupaqmi karqa, imaynachus judíokuna kimsan decretokunawan cheqaq Babiloniamanta lloqsirqanku chay hina rikuchisqa kasqanman hina.
Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.
Chay chay awqapa tukukuyninkamaqa Jerusalén llaqtataqa papal atiyninmi sarusqa kanan karqa. Iskay waranqa kinsa pachak watapi ukhunpi sapaqchasqa pachakuna hinallataq profetapa pacha qillqakunaqa allinta entiendeyta atikunman chayllam, qanchis chunka watakunapa saruchisqa rikuchisqanpa tinkuynin entiendisqa kaptin, santuario nisqapa hinallataq ejército nisqapa kutichisqa rikuchisqanwan kuska. Moiséspa ñakay ñit’isqa rikuchisqanta mana chaskiyqa tantanakuy rikuchisqatapas mana chaskiychu. Qanchis chunka watakunapa rikuchisqanqa ch’iqichisqapa rikuchisqanmi. Iskay waranqa kinsa pachak watakunapa rikuchisqanqa huñusqapa rikuchisqanmi. Qanchis chunka watakunapa rikuchisqanqa ch’iqichisqapa “chazon” rikuchisqanmi, iskay waranqa kinsa pachak watakunapa rikuchisqantaq huñusqapa “mareh” rikuchisqanmi.
What therefore God hath joined together, let not man put asunder. Mark 10:9.
Chayrayku, imataq Dios huñuchisqanta, ama runa t’aqachunchu. Marcos 10:9.
The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.
Iskay rikch’akuykunataqa proféticamente hukllachisqa kanku, chayrayku hukninta qhesachayqa iskaynintapas qhesachaymi. Kay cheqaq kayta reqsichin: Adventismo nisqaqa iskay waranqa kinsa pachak watapa profecíanta sayachisqankuta nispa rimariptinkupas, Adventismoq chawpi sayayninta qhesachisqanku, 1863 watapi “qanchis kuti” nisqata qhesachisqankuman hina cheqaqta. ¿Manachu judíokunaqa Diospa kamachikuyninta waqaychasqankuta niq karqanku? ¿Manachu ñawpa Israelqa Mesías hamunanta suyashankuta niq karqanku? Rimasqallaqa mana imapaqpas valenchu Diospa Simiyninta mana sayachiptinqa.
The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.
Milleritakuna qhipamanta 1844 watapi octubre killapa 22 p’unchayta iskay chunka kinsa pachak p’unchaykunapa tukukuynin hina riqsirirqanku, ichaqa hamut’ayninkuqa pisilla karqa. Mana hatun llakikuy qhipakama chayaraq hanak pacha santuario-manta k’anchay hamurqa, hinaspa Cristo chay p’unchaypi Aswan Santu Lugarpi rikurimusqanmanta. Mana chay p’unchay qhipakamaqa qawarirqankuchu kinsa kaq angelpa willakuyninta, nitaq Diospa kamachikuyninta.
The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.
Señorqa munarqan iskay chunka kimsayuq pachak watakunawan tinkisqa profétic k’anchayta yapayman wiñachiyta, hinaspataq 1856 watapiqa aswan achka k’anchayman punkuta kicharirqan; qanchis watakuna qhipamanmi Adventismo chay punkuta wisqarqan. Manaraqmi 11 septiembre 2001 qhipakama Señorqa profecía yachaqkunata Hiram Edsonpa qillqankunaman kutirichirqanchu, chaymantaq “qanchis kuti” nisqapa k’anchaynin yapamanta wiñayta qallariq.
Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.
Ishkay waranqa kimsa pachak watakunamanta willakuy qhispichisqanmanta, hinaspa iskay waranqa pichqa pachak iskay chunka watakunamanta willakuywan t’inkisqanta mana qhawariyta munaspa, Adventismoqa 1844 watapi octubre killapa 22 p’unchawta pisiyasqa, hunt’asqañachu hina mana llapanpi hamuqta entiendeq karqan.
Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.
Huk kutipi S. S. Snow churasqanmanta chakatasqa wañuynin p’unchayta allinta takyachiptin, 1844 watapi October 22 p’unchay riqsichisqa karqan.
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 9:25–27.
Yachaychispa hinallataq entiendenkichis, Jerusalén llaqtata kutichinapaq hinaspa hatarichinapaq kamachiy lluqsisqanmanta pacha, Mesías kamachiqman chayanankama qanchis semanakuna kanqa, hinaspa soqta chunka iskayniyuq semanakunapas; ñanpas yapamanta hatarichisqa kanqa, perqapas, sasa pacha ukhupipas. Hinaspa soqta chunka iskayniyuq semanakunamanta qhipamanqa Mesías wañuchisqa kanqa, ichaqa mana payraykuchu; hamuq kamachiqpa llaqtan runakunan llaqtatawan templotawan thuñichinqaku; tukukuyninpas unu llump’ay hina kanqa, hinaspa maqanakuypa tukukuyninkama ch’usaqyachiykuna nisqa kamachisqa kachkan. Paymi achka runakunawan huk semanapaq tratota sinchiyachinqa; hinaspa semanapa chawpinpitaq sacrificiotawan ofrendatapas sayachinqa, hinaspa millay mana yupaychaykunap mirasqanrayku ch’usaqyachisqa ruwanqa, tukukuyninkama, hinaspa chay kamachisqa kaqqa ch’usaqchasqa pataman jich’asqa kanqa. Daniel 9:25–27.
The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.
Miller runakunaqa allinta reqsirqaku chakatasqa kaypa chiqap p’unchayninta, chaymantataq iskay chunka kimsa pachak watakuna puchukayninpas reqsirisqa karqa. “Mesíaspa kuchusqa kanqa” nisqapas “simanapa chawpinpi”, maypichus Cristo “rimanakuyta” takyachirqan judíokunaqa kikinakupaq munasqa tiempo junt’ayninkuta hunt’asqankurayku, “millay abominaciónkuna mast’arikusqan” nisqawan rikuchisqa hina, chaypas reqsirisqa karqa. Chakatasqa kasqanqa tukurqan historiapi señasqa waymark hina, mayqenchus ancha allinmi karqa “Chisi Chawpi Qapariy” willakuypa reqsikuyninpaq.
In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”
Kay qillqakunapi tarikusqa k’anchay chayhina atipaq Diospa atiynin rikuchikuyta paqarichisqanman hina kaptinpas, Milleritakuna manam hayk’aqpas chay qillqakunata unanchayman chayarqankuchu, mayqinchus Danielpa munayninpi iskay rikch’ayninkunapa tinkuyninta unanchayta yuyarichirqan. Chay semanapi, maypichus Cristo rimanakuyta takyachirqan, iskay pacha rak’isqa karqan; chaytaqa Panay White qhepamanta sut’incharqan Cristopa kikin munayninpi kimsa wata soqtayoq killa kuskan ministerionta unanchasqanta, chaymanta qatiqtaq discipulokunawan rikuchisqa ministerionta. Paykunaqa rikurqanku cruzpa historiapi señaltaq hina chay October 22, 1844 p’unchaypa fechanta yachaypaq ancla tukusqanta; ichaqa manam rikurqankuchu chayqa iskay kikinkama kimsa wata soqta killa kuskan pacha yupaykunapa chawpinta hinallataq unanchasqanta, chayraykutaq “qanchis kutikuna” nisqata rikuchisqanta, mayqintachus Diosqa Moiseswan “rimanakuyninpa ch’aqwaynin” nispa suticharqan.
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Chaymantaraqmi noqapas qankunapa contraykipi purisaq, huchaykichejraykutaq qanchis kutikama astawan muchuchisaq. Hinaspataq qankunaman espada apamusaj, pactoyniypa cheqninchasqanta vengaq; llaqtaykichej ukhupi huñunasqa kashaqtikichejmi qankunaman onqoyta cachamusaj; hinaspataq awqaykichejpa makinman entregasqa kankichej. Levítico 26:24, 25.
When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.
Cristo achkawanmi askha runakunawan pacto-ta takyachispa, chay pactollawanmi mana kasukuq judío runakunawan phiñanakurqa. “Pactonpa phiñakuyninqa” qallarikurqa 723 a.C. watapi, asirios runakuna hanaq reino-ta prisionman apaqtinku; chaymantaq waranqa iskay pachak suqta chunka profético p’unchawkuna kamachikuyninpi, paganisimoqa cheqaq Israel-ta saruch’arqa. Chay saruch’aymantaq qatiqta hamurqa huk waranqa iskay pachak suqta chunka profético p’unchawkuna, papalismoqa espiritual Israel-ta saruch’aspa.
The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.
Profecíaq semana, maypin Cristo pactota takyachirqan, iskay chunka kimsa pachak watakunaq rikuchisqan hunt’akuyta chayachispa, pichqa waranqa iskay chunka watakunaq rikuchisqantapas reqsisqa karqan. Milleritakuna iskay chunka kimsa pachak watakunaq profecíamanta hina suficiente reqsirqanku, Chawpi Tutaq Qapariynin willakuyta allinta willanankupaq; ichaqa ajllakurqanku mana chaskiyta wakin k’anchayta, chayta Gabrielpa qheshwaqnin tawaq ñiqinpi yuyachinampaq munasqa karqan.
Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.
Gabrielqa Danielman yachachirqan iskay rikch’ayninkunata allinta t’aqayta (yuyaypi sapankama churayta), “asunto” hinataq “rikch’ay” hina nisqawan rikuchisqa; chay yachachiy hunt’akusqanman hina, Panin White willawanchis kayqa Danielpa kikin llakikuy apaynin kasqanta, payqa maskhaspa yachayta munarqan qanchis chunka semanakunaq (“qanchis kuti”pa unanchaqnin) iskay chunka kimsa pachak watakunawan ima tupanakuyninta.
Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.
Adventismoqa “qanchis kuti” nisqanta mana chaskisqanrayku, chaywan paykuna huk kasqapi churakusqaku, chaypiqa mana atirqakuchu entiendenankupaq ñawpaq tawa pachak isqun chunka watakuna pacha, iskay chunka kimsa pachak watakunamanta kuchusqa kasqan, Moisés sut’ichasqan “paypa rimaymanta rimanakuynin” nisqa pactopa hatarikuyninta rikuchisqanta.
They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.
Paykunataqa hark’asqas karqanku mana reqsinankupaqmi semana chawpipi chakatasqa wañuyninqa mana p’unchayllata reqsichisqantaqa, aswanpas reqsichirqanmi kikin chawpinta Cristoqa Israilpa mana kasukuyninwan rimanakusqanpi, rimanakuypa yawarninwan. Ñawsasqas kasharqanku mana reqsinankupaqmi cruzpi achkakunapaq hich’asqa yawarqa, paypa rimanakuyninta takyachispa, hinallataq takyachisharqan Levitico iskay chunka phisqayuq, iskay chunka suqta-niyuqpi churakusqa rimanakuytapas.
Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.
Ñawpa Israel runakuna huk rimayniyuq kamachiyta umallirqanku; chaypi kikinkuna chay kamachiyta sut’ichirqanku kay willakuywan: “Tukuy imata Señor nisqantaqa, ruwasaqku,” nispa; ichaqa mana yachaspaqchu karqanku, Cristo qoykushasqan kamachiyqa munasqanta, Kamachisqanta sonqoman qillqasqa kananpaq. Fariseokunapa hina chay kamachiypa siminkunata sut’ichisqankurayku, cheqaq kamachiyta entiendenankupaq hinaspa chaskinankupaq hark’asqa karqanku.
Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.
Kunan pacha Israelqa, chay semanaq chawpinpi cruzpa yawarninmanta rimayta hinam sut’icharqan, chaymi kunan pacha Israelman kikin ñawsa kayta apamun, imaynan unay Israelman karqan Mesías-ta mana chaskispa, “manam reyniyuqchu, Césarllam reyniyku” nisqankukama.
Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.
Israel kunan p’unchawpiqa mana rikunchu chay historiata Gabriel Danielman sut’inchasqanta, mana ñawpaqllachu covenantota takyachisqanta apamun, aswanpas chay covenantota mana chaskiqkunaman chayasqa ch’iqiytapas; imaraykuchus chay versículokuna reqsichin pagano Romaqa (hamuq príncipe), llaqtatawan santuario-tapas thuñichinanpaq kasqanta, hinallataq guerraq tukukuyninkama (mayqinchus santuario-ta anfitrión-tawan saruchkarqan) “desolaciones,” pluralpi, kamasqa kasqanta.
In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.
Cristoqa askhanakunawan pactota allinta sayachinanpaq yawarninta hich’aspasqa historiapiqa, iskay ch’usaqchay atiykunaqa—pagano Romapas papal Romañataqpas—sut’inchasqa kanku. Chakatanapi hich’asqa yawarqa imatachus Cristo hanaq pacha santuarioman apan, chaymi paypa llamk’asqanta unanchan, chay llamk’aynintaq “mareh” sutiyuq iskay chunka kinsa pachak watakunapa rikuywan reqsichisqa kachkan. Chay historiaqa “chazon” sutiyuq iskay waranqa pichqa pachak iskay chunka watakunapa rikuy historiaywan awasqa kachkan, santuariota hostetapas saruch’ananpaq iskay ch’usaqchay atiykunawan reqsichisqa hina.
The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.
Millerpa musquyninpi cheqaqhina rikuchisqa chiqaqkuna inti hina lliphipirqanku, ichaqa mana hunt’asqachu karqanku. Qhepa p’unchaykunapi, Chawpi Tuta Waqyay kikin qillqasqa simikama kutichisqa kaptin, chay kikin musquykuna “allpa pichana Qhari” nisqawan musuq, aswan hatun kajonman churakunku, hinaspataq ñawpaqmanta chunka kuti aswan lliphiykunku. Chaykuna tukunku qhepa Chawpi Tuta Waqyay willakuypa pruebanman. Chay musquykuna sut’inchasqa karqanku Habacucpa willasqan iskay testigokunawan, tablaskuna hina. 1843 watayuq hinaspa 1850 watayuq ñawpaq pionerokunapa iskay tablankuna huknin patanpi huknin churakuspa “siq’imanta siq’iman” nisqahinata mast’arichisqa kaqtin, Millerpa musquyninkuna sut’inchasqa rikurinku, chayta ruwaspataq chay musquykuna qhepa Chawpi Tuta Waqyay willakuyta rikuchinku.
Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.
Iskay tabla iskayninpi kaq aswan achka cheqaqkunam 1844 wataman ñawpaqta hunt’asqa profecíakunata rikuchin, hinaqa Daniel qanchis kaqpi, pusaq kaqpi animalakunapa reqsichisqan hina. Daniel iskay kaqpa imagen-ninpas rikuchisqam. Roma-chu icha Antioquus Epífanes-chu visiónta sayachin nispa rimanakuyqa chaypim kachkan. Ñawpaq llakisqa suyakuypas, Habacucpa unaychasqa pacha, chunka sipaskunapaqpas chaypim kachkan. Kinsa kaq angelpa chayamunqanpas chaypim kachkan, hinallataq hanaq pacha santuario-pas. “Sapa p’unchay” paganismopa señalanan hina chaypim kachkan. Hinallataq, Islampa kimsa Ay-ninkunapas chaypim kachkan. Huñusqa kaspanku, tabla-kunaqa “yachay yapakusqan” nisqapa huk rikuchisqanmi kanku, chayqa Judá ayllupa Leon-nin huk profecía cheqaqta kicharispa mana sellosniyoqtaq ruwaptin pasaqmanta.
As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.
Ulai Mayu rikch’ayninmanta yuyaychasqanchista tukuchkaspanchik, chay mayuqa tukuy pacha tukukuyninpi, 1798 watapi, kicharisqa profétiko yachaypa unanchaqnin kasqanta, chay yachaymi wiñarispa William Millerpa musquyninpi mushuq, aswan hatun cajonpi joyakuna junt’achiq karqan, kunanqa kutimusaqku Milleritakunapa cheqaq yachachikuykunaman, paykunapa historiankupi mana hunt’asqa karqankuman. Wakinkunaqa paykuna kawsasqan historiapa pacha kasqanrayku mana hunt’asqa saqisqa karqanku, wakinkunataq mana hunt’asqa saqisqa karqanku, kinsa kaq angelpa ñawpaqman puriq k’anchayninwan kuska puriyta mana munaspa mana kasukusqankurayku.
We will continue these things in the next article.
Kay qhipa qillqapi kaykunataqa qatiqllam risunchik.
“Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.
“Diospa kachamusqan runakunaqa runallam kanku, ichaqa imam kayninmi apamusqanku willakuyqa? ¿Atinkichu kutiriyta, utaq pisichayta, chay willaykunaq waqyayninmanta, Dios mana tapusunkichu imam aswan munasqa kanman chaymanta? Diosqa qayarin runakunata rimananpaq, sinchita qaparinanpaq, mana qhispichispalla. Diosqa hatarichirqan kachaqninkunata kay p’unchawkunaq ruwanasqan ruwanankupaq. Wakinkunaqa Cristoq chanin kayninmanta willakuyta saqerqanku runakunata huch’uychaspa, paykunaq pantasqankunata qhawarispa, imaraykuchus mana llapa munasqa suma kaywan, allin allichasqa rimaywanpas cheqaq kay willakuyta rimankuchu. Ancha kallpachasqam kanku, ancha sonqowan hap’ipakusqam kanku, ancha takyaqta rimanku; chaymi achka sayk’usqa hinaspa ñak’arichisqa almaskunaman hampiyta, kawsayta, sonqochakuyta apamunanpaq kaq willakuyqa huk tupuqarqa qarqusqahina qhiparun. Imanasqa chayllataq, kallpayuq runakuna kikinkuq sonqonkuta wichq’aspa, kikinkuq munayninkuta sayarichispa Diospa nisqanman awqanakuptinku, chayhinallataq kallpachakunkumanmi qichuyta chay k’anchaypa huk rayunta, k’anchaypaq hinaspa kawsachiq kallpapaa unaymanta munaspa mañakusqankumanta. Cristoqa qillqarqan llapa ch’ulla, hatun sonqoyuq, asipayaq rimaykunata kamachisqan runankunapaq rimarisqankuta, kikinpaq rimarisqankunahinata.”
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.
“Kimsa angelpa willakuyninqa mana unanchasqa kanqachu; kay allpa kikin hatun k’anchayninwan k’anchachinanpaq k’anchayqa, llulla k’anchay sutichasqa kanqa, chay wiñaq k’anchayninpi puriyta mana munaspa qhepachakuqkunapaq. Ruwasqa kayman karqan chay llank’ayqa, cheqaq kayta qhespichiqkunapa mana iñisqankurayku mana ruwasqa saqisqa kanqa. Qankunata, cheqaq k’anchayta hark’aqkunata, valichisqayku Diospa llaqtanpa ñanninkumanta suqllaykuychis. Hanaq pacha kachamusqan k’anchayqa paykunaman sut’i, takyaq rayokunawan lliphipichun. Diosqa qankunata, pikunaman kay k’anchay chayamun, chayta imayna llamk’achisqaykichismanta mañakun. Mana uyariyta munaqkunaqa huchachasqa kanqaku; cheqaq kayqa paykunapa makinkuman chayasqa kaptinpas, paykunaqa aswan allin p’unchaykuna, atiyninkutaq pisipaq qhawarirqaku. Diospa llaqtanman kachamusqa willakuykunaqa Diosmanta kasqankuta qawachiq unanchayniyoq karqanku; Cristopa gloria, hatun kaynin, chanin kaynin, allin kaywan cheqaq kaywan hunt’asqa, rikuchisqa karqan; Jesus Cristo ukhupi Dios kaypa hunt’asqanqa sumaq kayninwan munay kayninwan ñawpaqman churakusqa karqan, mana chiqnikuywan sonqonkuta wisq’aqkunata llapanta munachinanpaq. Yachayku Diosqa noqayku ukhupi llamk’asqanta. Rikurqayku almas huchamanta chanin kayman tikrakuqta. Rikurqayku llakikuy sonqoyoqkunapa sonqonkupi iñiynin kawsarimusqanta. ¿Limpiasqa lepra onqoyoqkuna hinachu kanchis, ñanninkuta rispa, hukllataq kutimuspataq Diosman gloria qoyta? Aswanqa paypa allin kayninta rimarisun, hinaspa sonqowan, qillqawan, simiwanpas Diosta yupaychasun.” Review and Herald, 27 mayo, 1890.