Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.
Gabrielqa Danielman hamurqan iskaynin kaq qanchis t’aqa p’unchaypi, pusaj t’aqapi rikuchisqa iskay musquykunamanta allin yachayta, unanchayta ima qospa.
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 show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Hinaspan willariwarqan, hinaspan rimariwarqan, nispa: “Daniel, kunanqa hamusqani yachayta hinaspa entiendenata qosunaykipaq. Mañakusqaykikuna qallariyninpi kamachikuy lluqsimurqan, hinaspan hamusqani qhawachisunaykipaq; anchata munasqa kasqaykirayku. Chayrayku kay asuntota entiéndey, hinaspa revelacionta allinta qhawariy.” Daniel 9:22, 23.
In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.
Danielpa “entiendeyta” munasqan chaskinampaq, Gabrielqa payta nirqan iskayninta entiendenanpaq: “asuntota” hinaspa “visionta”pas. “Asuntoqa” karqan santuario hinaspa ejército sarusqa kasqanpa visionnin, chaymanta “visionqa” karqan 1844 watapi octubre killapa 22 punchawpi rikurimusqanpa visionnin. Paní Whitepas kay iskay visionkunata allinta qhawarichin, payqa willawanchis Danielpa maskhasqanta entiendenanpaq qanchis chunka watayuq preso kasqankupa hinaspa iskay waranqa kimsa pachak watakunapa tinkuyninta. Qanchis chunka watakunaqa chaymi Gabrielqa “asunto” nispa reqsichirqan, hinaspa “visionqa” karqan iskay waranqa kimsa pachak watakuna. Danielqa qhepa punchawkunapi “yachaqkunata” sut’inchan, maypachachus Gabrielqa iskay waranqa kimsa pachak watakunapa interpretaciónninta qon. “Yachaqkunaqa” Gabrielpa interpretaciónninpi “asuntota” hinaspa “visiontapas” reqsinkun, mana allin runakunaqa mana entiendenkuchu. Milleritakunaqa “asuntota” hinaspa “visiontapas” entienderqanku, ichaqa pisi tupuylapilla.
The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.
Tawa pachak isqun chunka watakuna pruebapaq tiempom karqan, Levitico iskay chunka pichqa hinallataq iskay chunka suqta qillqakunapi rikuchisqa “qanchis kuti” nisqa pactopa chusku pachak isqun chunka watakuna hatarikuyninman sayasqa pacha. Qanchis chunka watakuna prisionpi kayqa llapan wataq suman karqan, mayqin watakunapim allpaqa mana saqisqa karqan samayniyta kusisqa chaskiyta.
The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.
Semananmi Cristoqqa achkakunawan rimanakuyta takyachisqanmanta, huk rikuchiy karqan paypa rimanakuyninpa ch’aqwayninta, iskay pacha waranqa soqtachunka pichqachunka p’unchayniyuqwan sut’ichisqa hina. Chay profetapaq semanakunaqa chakatanawan rakisqa karqan, chaymi Diospa sellonman rikch’akuq.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.
“¿Imataq kawsaq Diospa sellon, paypa llaqtanpa urkunpi churakusqa? Chayqa huk señalm, angelkunaqa ñawinwan ñawiriyta atinku, runakunaq ñawinkunam ichaqa mana; chinkachiq angelqa kay kacharichiypa señalta rikunanmi. Yuyayniyuq umalliqmi Calvariopa chakataq señaltaqa Señormanta chaskisqa churinkunapi ususinkunapipas rikurqan. Diospa kamachikuyninta pampachakuy huchaqa qichusqanñam. Paykunaqa kasarakuypa p’achawan p’achallisqañam, hinallataq tukuy Diospa kamachikuyninkunaman kasukuq, cheqaq sunquyuqmi kanku.” Manuscript Releases, volumen 21, 52.
That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.
Chay semanaqa ishkay pachakunayuqmi karqa, sapaqninpi waranqa iskay pachak soqta chunka watakuna, 538 watapi domingo leywan rakisqa, (uywapa señalanan) maypim paganismpis chaymanta papalismopis santuarioyta hinallataq ejercitota saruchkarqan. Waranqa iskay pachak soqta chunka p’unchawkunaq kamachiyninpi, Cristoqa Testimoniota qorqan; chaymanta huk waranqa iskay pachak soqta chunka p’unchawkunaq kamachiyninpitaq, Cristoqa chay kikillan Testimoniota discipulonkunawan qorqan. Waranqa iskay pachak soqta chunka watakunapi, Satanásqa testimoniota qorqan, paganismpa vasitawan; chaymanta huk waranqa iskay pachak soqta chunka watakunapitaq, Satanásqa chay kikillan testimoniota papadop vasitawan qorqan.
The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.
Pactuqa, ñawpaq Israelpa mana kasukusqanrayku Diospa “atisqan”man tukusqa, karqan Leviticus libro iskay chunka pichqa kaq kapitulumanta pactu, maypim sut’inchasqa allpapa samaynin, hinaspa Jubileo wata, sapa tawa chunka isqon watapi raymisqa kananpaq.
And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.
Hinaspan Señorqa Moisésman Sinaí urqupi rimarirqan, nispa: Israelpa churinkunaman rimapay, hinaspa paykunata niy: Qamkuna hallp’aman yaykuptiykichik, chayta qamkunaman qusqayman, hallp’aqa Señorpaq samana punchawta waqaychanqa. Soqta watakuna chakraykita tarpuy, hinaspa soqta watakuna uvas chakraykita llank’ay, rurunta taqey; ichaqa qanchis wataqa hallp’apaqmi samaypa samanan kanqa, Señorpaq samana punchaw: mana chakraykita tarpunkichu, nitaq uvas chakraykita llank’ankichu. Cosechaykimanta kikillanmanta wiñaqtaqa ama rutunkichu, nitaq mana llank’asqa uvaykipa racimunkunata huñunkichu; imaraykuchus chayqa hallp’apaq samay wata kachkan. Hallp’apa samana punchawninqa qamkunapaq mikuy kanqa; qampaqqa, kamachiyki runapaq, warmi yanapayniykiqpaq, mink’asqa llank’aqniykiqpaq, qampaqwan tiyaq waj llaqtayuqpaqpas, uywaykikunapaqpas, hallp’aykipi kaq sallqa uywakunapaqpas, llapan rurunqa mikuy kanqa. Hinaspa qampaqqa qanchis watapa samana watankunata yupaykunkim, qanchis kuti qanchis wata; chay qanchis samana watankunapa p’unchawninqa tawa chunka isqun watam kanqa. Chaymanta qanchis killaq chunka p’unchawninpi jubileo waqrapa qaparichisqanta waqachinkim; pampachay p’unchawpi llapa hallp’aykichikpi waqrata qaparichinkichik. Hinaspa pisqa chunka watata t’aqesqa kasqanta santochankichik, llapa hallp’api llapa chaypi tiyaqkunaman kacharichiyta willakunkichik: chayqa qamkunapaq jubileo kanqa; sapa runataq kutinqa herenciankaman, sapa runataq ayllunkaman kutinqa. Chay pisqa chunka wataqa qamkunapaq jubileo kanqa: mana tarpunkichikchu, nitaq chaypi kikillanmanta wiñaqta rutunkichikchu, nitaq mana llank’asqa uvayuqmanta racimunkunata huñunkichikchu. Imaraykuchus chayqa jubileom; qamkunapaq santom kanqa: chakraqmantam mirayninta mikunkichik. Kay jubileo watapi sapa runam herenciankaman kutinqa. Levítico 25:1–13.
The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.
Iskay ñawpaq pachakuna, iskay chunka kimsayuq waranqa watayuq willakuq qillqapi, imaynam Cristo huk semanapi rimanakuyta takyachirqan hinallataq tawa pachak isqun chunka watawan, chiqapuni tinkisqa kachkan Leviticus qillqapa iskay chunka pisqayuq chanta iskay chunka suxtayuq kapitukunapi “qanchis kuti” nisqawan.
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. Daniel 9:2.
Chaymi, hinallataq entiendiymi, Jerusalén llaqtata kutichinapaq hinaspa hatarichinapaq kamachiy lluqsisqanmanta pacha, Mesías Kamachiqkama qanchis semana kanqa, hinaspa soqta chunka iskayniyuq semana; ñanpas huktawan hatarichisqa kanqa, perqapas, sasachakuy tiempokunapipas. Daniel 9:2.
Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.
Soqta qanchisniyuq simanakuna, 457 a.C. watamanta qallarispa, apamunki Cristo-pa bautismonman, chaymantaq qallarin chay simana, maypichus pay ratificaran ari alianzata, chayqa Diospa “ch’aqwayninpa” alianzam karqan. Ichaqa karqan huk simana simanakunamanta (tawa chunka isqun watakuna), mayqinchus rakisqa karqan soqta qanchisniyuq simanakunamanta kay rimaywan: “qanchis simanakuna, iskay chunka iskayniyuq simanakunawan.” 457 a.C. watamanta qallarispa, kanan karqan tawa chunka isqun wata, sut’i rikuchiy Levítico qelqapa iskay chunka phisqayuq kapitunman, hinallataq jubileo raymiman. Chay tawa chunka isqun watakunaqa mana jubileo muyukunapa unanchaqllanchu karqan, aswanpas Pentecostés-pa unanchaqninmi karqan, mayqinchus phisqa chunka p’unchaw kasqa, chay tawa chunka isqun p’unchawkuna qhepanpi, semana raymimanta.
The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:
Ñawpaq tawa chunka isqon wata, iskay chunka kimsa pachak wataq, tawa pachak isqon chunka watakunapas, hinaspa semana maypim trato takyachisqa karqa, llapallankupas chiqanta tinkisqa kanku iskay waranqa pichqa pachak iskay chunka watakunawan, “qanchis kuti” nisqa hina rikuchisqa, Levítico iskay chunka soqtayoqpi. Iskay chunka kimsa pachak wataq profecíampi sapa imapas chiqanta tinkisqa kashan “qanchis kuti” nisqawan, maytataq Adventismo 1863 watapi saqerqan hinaspa chinkachirqan. “Qanchis kuti” nisqaqa jubileo tratoq unanchaqninmi, chayraykutaq kaytapas reparanayki tiyan: iskay chunka kimsa pachak watakuna tukusqanpi, octubre 22, 1844 p’unchaypi, chay hinallataq iskay waranqa pichqa pachak iskay chunka watakunapas chay kikin p’unchayllapim tukurqan, imaraykuchus Moisés qelqarqan Levítico qanchis kaq chunka pichqayoqpi:
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Qanman qampaq yupaykunkim qanchis wata-samayninkunata, qanchis kuti qanchis watata; chay qanchis wata-samayninkunapa p’unchayninmi qampaq kanqa tawa chunka isqon watakuna. Chaymanta qanchis killaq chunka p’unchayninpi jubileo waqra-t’oqyta waqachinki; hucha pampachakuy p’unchayninpin waqra-t’oqyta waqachinkichik llapa suyuykichikpi. Levítico 25:8, 9.
Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”
Ishkay waranqa kimsa pachak watakunapi llapa profético pachaqa, Levitico iskay chunka suqta-niyuqpi kachkan “qanchis kuti” nisqawan chiqanta t’inkisqa kachkan, chay profético ishkay pachakuna tukukusqanku p’unchawpas chaypi yaykuspa. Ñawpaq tawa chunka isqun watakunaqa, Babiloniamanta lloqsimuspa Diospa llaqtan runakuna Jerusalén llaqtata yapay hatarichiyta, kutichiytapas rurashqankuta reqsichirqan, chaymi chay ruway tukukuq karqa. Templuqa kimsa kaq kamachikuy manaraq chayamuchkaptinña tukusqa karqa, hinallataq Milleritakunapa templunpas kimsa kaq angel manaraq chayamuchkaptinña tukusqa karqa. Ichaqa 457 a.C. qhipamanqa, “ñan” nisqaqa manaraqmi “yapay hatarichisqa kanan” karqa, “pirqapas”, “sasachakuy pachakunapipas.” Alfa hinallataq Omega kaspa, Jesúsqa imapas tukukuynintaqa sapa kuti imapas qallariyninwanmi rikuchin; chayrayku 1844 watapa octubre killapa 22 p’unchawmanta qhipaman, Milleritakunaqa “ñan” nisqata “pirqatapas” tukuchinankupaq kachkarkanku, “sasachakuy pachakunapi.”
Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.
Hermana Whiteqa reqsichinmi Jerusalén llaqtapa muyuriq chiqaq amachay perqanta Diospa kamachinku hina kasqanta; hinaspa 1844 watapa octubre killapa 22 p’unchawmanta qhipaman, iñiqkuna hanaq santuario-man pusasqa karqanku, chaypitaq Diospa kamachinkuta (perqata) riqsirqanku. Diospa kamachinkuta riqsinankupaq, samana p’unchawtapas yupaychaspa, Miller runakunaqa ñawpaq Israelpa rimanakuyman kutichisqa karqanku. Chiqaq “calle” nisqapa kutichisqanqa, chay allinchaymi espiritualmente hunt’asqa karqa, Miller runakuna Jeremíaspa “ñawpaq ñankuna” nisqanman kutimuptinku. “Sasachakuq p’unchawkuna” nisqakunaqa, perqawan callewan sayarichisqa pacha ukhupi kananpaq nisqa kasqanku, 1844 watamanta qhipaman hunt’akunanpaq karqa; chay hinallataq chay pacha qayllamuykachasqa, hinaspa mana unayllata qallariq Guerra Civil nisqapas, chay kikin historiapi, chay sasachakuq p’unchawkunata rikuchirqan.
Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.
Sichus cheqaq kasqanku chayqa, haywapi jubileo nisqapa pichqa chunka wata simbólicota chayman chayaranman karqan, maypichus esclavokuna kacharichisqa kanku; chaymi Pentecostés nisqapa pichqa chunka p’unchawninwanpas rikuchisqa karqan, maypichus qispichiy willakuy tukuy pachaman riq. Ichaqa 1844 watamanta qhipaman ashkha runakuna sábado k’anchayta hark’arqanku; hinaspapas 1863 watapi Moiséspa willakuynintapas mana chaskirqankuchu (“qanchis kuti”), mayqentachus Elías (William Miller) paykunaman apachimurqan. Huk simipi nispaqa, “calle”manta karunchakurqanku, chay ñawpa ñankunamanta, mayqentachus kutichinankupaq hinaspa purinankupaq kasqan.
Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.
Jesúsqa tukuy kuti qallariymanta tukukuyman rikuchin, chayrayku chunka sipaskunapa yachachikuynin qhipa p’unchaykunapi yapamanta nisqa kaptin, Jerusalén llaqtata kutichiy ruwayqa hukmanta hunt’akunanmi. “Callewan perqawan” ruwasqaqa “sasachakuy p’unchaykunapin” kanqa. Kunanqa chay sasachakuy p’unchaykunaman yaykushanchikña. 1844 watapa octubre killapa 22 p’unchayninqa utqayllamanta hamuq domingo kamachiyta rikch’achin; chaymi Apocalipsis chunka hukniyoqpi nisqa “hatun allpachakuypa hora” chayamunqanpacha, callewan perqawanqa sasachakuy p’unchaykunapin ruwasqa kanqa. Kunanqa chay sasachakuy p’unchaykunata reqsisun “nacionkunapa phiñakuynin” hina, islampa aswan-aswan yapakusqan maqanakuywan paqarichisqa.
While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.
Ñawpaqta qillqasqa karqan chay “llakiy pacha”manta nisqapa imaynata kasqanta sut’inchaspan, payqa huk sut’inchayta qorqan, chaymi Early Writings libropi qillqasqa kachkan.
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
“1. Panqa 33 nisqapi kayta qelqasqa kachkan: ‘Rikurqaniqa santu Samana Punchawqa kashanmi, kanqañataqmi, cheqaq Diospa Israelninwan mana iñiqkunawan chawpipi rakina perqa hina; hinaspataq Samana Punchawqa hatun tapukuymi kasqan, Diospa munasqa, suyakuq santokunapa sonqonkunata huñunaykipaq. Rikurqanitaqmi Diosqa wawakunan kashasqanta mana qawaspanku, mana waqaychasqankutaq Samana Punchawta. Paykunaqa manam chaymanta achkita qhipaman qarqusqankuchu. Sasachakuy pacha qallariyninpiqa, ñoqaykuqa Santo Espirituwan hunt’asqa karqayku lluqsimuspa Samana Punchawta aswan hunt’ata willakusqayku hina.’”
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Kay visiónqa 1847 watapi qosqa karqan, chay p’unchawkunaqa Adventista wauqekunamanta ancha pisillaraq samana p’unchawta waqaychaspa kasqankupi; chaykunamantapas pisillaqmi yuyarqanku chayta waqaychayqa Diospa llaqtanwan mana iñiqkunawan t’aqanakuyta rurananpaq ancha allinchanasqa kasqanta. Kunanqa chay visiónpa hunt’akuynin rikurisqa qallarinña. ‘Chay sasachakuy tiempu qallariynin,’ kaypi rimarisqa, manam ñak’ariykuna qallarimuyta hich’akamusqankuchu nirqan, aswanqa manaraq chaykuna hich’akamuchkaptin, pisilla pacha ñawpaqninpi, Cristo santuario ukhupi kashaqtinmi. Chay pachapi, salvación ruway tukukuqña kaptin, kay pachaman sasachakuy hamushanqa, hinallataq nacionkunapas phiñakunqaku, ichaqa hark’asqa kaspa mana saqenqakuchu kinsa kaq angelpa llamk’ayninta. Chay pachallataqmi ‘qhipa para,’ utaq Señorpa qayllanmantapacha samariy, hamunqa, kinsa kaq angelpa sinchi qapariyninman kallpata qonampaq, hinaspa chuya runakunata wakichinampaq sayarinankupaq qanchis qhipa ñak’ariykuna hich’akamusqanku pachapi.” Early Writings, 85.
There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.
Kananqa huk “pisillata tiempolla” kachkan, gracia tiempon tukukuyninman ñawpaqta, maypichus “nacionkunaqa piñakunkuman, ichaqa hark’asqa qhepakunkuman.” Chay pachallapitaq “qhipa para” chayamun. “Nacionkunapa piñakuyninqa” huk unanchasqami, chaymi Apocalipsis libro chunka hukniyuq capítulope reqsichisqa kachkan.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Hinaspataq nacionkunam phiñakurqanku, hinaspataq qanpa piñakuyniyki chayamunña, wañusqakunapa pacha chayamunña paykuna juzgasqa kanankupaq, hinaspataq sirviqniykikunaman, profetakunaman, santokunaman, sutiykita manchakuqkunamanpas, huch’uykunaman hatunkunamanpas, premiota qonaykipaq; hinaspataq kay pachata waqlliqkunata chinkachinaykipaq. Apocalipsis 11:18.
Sister White comments on this verse.
Paní Whiteová se k tomuto verši vyjadřuje.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
“Rikurqani nacionkunapa piñakuynin, Diospa phiñakuynin, hinallataq wañusqakunata juzganapaq tiempoqa sapaq, sut’i t’aqasqa kasqankuta, huknin hukninta qatiqta; chaymantaq Michaelqa manaraq hatari-sqasqanta, hinallataq mana hayk’aqpas rikusqa hina ñak’ariypa tiempoqa manaraq qallarisqasqanta. Kunanqa nacionkunaqa piñakuchkanku, ichaqa Hatun Sacerdotenchis santuariopi llamk’ayninta tukuptinmi hatarinqa, venganzapa p’achankunata churakuspa, chaymantataq qanchis qhipa plágakuna jich’asqa kanku.”
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Rikurqani tawanta angelkunaqa tawanta wayrakunata hap’ipankuman Jesúspa llank’anan santuario ukupi tukukunankama; chaymanta qhipataq qanchis qhipa muchuykuna hamunqaku.” Early Writings, 36.
The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.
“Markakunapa phiñachisqankun” manaraq gracia p’unchay tukukunankamanta ñawpaqpi pasan, imaraykuchus chaymanta qhipapi “Diospa piñakuynin” hamun. “Diospa piñakuynin”qa gracia p’unchay tukukuptinmi pasan, hinaspa “wañusqakunata juzganapaq pacha” nisqaqa waranqa watakuna kamachikuypi pasaq juzgamientotam rikuchin, manataqmi 1844 watapi qallarisqa wañusqakunapa juzgamientonta rikuchinchu.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.
Hinaspan huk angelta rikurqani hanaq pacha-manta uraykamusqanta, makinpi mana tukukuq uku t’uqupa llavinta, hinallataq hatun watanata apaqta. Hinaspan dragonta hap’irqan, ñawpaq machaqwayta, paymi Supaypas Satanaspas, waranqa watata watarqan. Hinaspan mana tukukuq uku t’uquman wikch’uykurqan, wisq’arqan, sellotawan churapurqan, amaña nacionkunata umallinampaq, waranqa wata hunt’akunankama; chaymanta qhipataq pisillata tiempo pasaqta kacharichisqa kananmi. Hinaspan tiyanakunata rikurqani, paykunan chaykunapi tiyaykurqaku, taripanakuytaq paykunaman qosqa karqan. Hinaspataq rikurqani Jesuspaq qespichisqa testigokayninrayku, Diospa siminrayku umankuta kuchusqa runakunapa alman-kunata, hinallataq chay animalta mana yupaychaqkunata, nitaq paypa rikch’ayninta, nitaq urqunkupipas makinkupipas señalta mana chaskiqkunata; paykunataq kawsarimurqaku, Cristowan kuska waranqa watata kamachirqaku. Apocalipsis 20:1–4.
The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.
Juiciuta “santokunaman qosqa” nisqaqa reqsichin waranqa watakuna tiempopi mana allin runakunapa hawanpi juiciuta ruwasqankuta, mana paykuna juzgasqa kasqankutaqa.
“During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.
Waranka watakuna ñawpaq kaq kawsarimuywan iskay kaq kawsarimuy chawpinpi, mana allin runakunapa taripakuyninku ruwakun. Apóstol Pablo kay taripakuyta qhawachin, imaynachus iskay kaq hamuymanta qhipaman kaq ruway hina. “Ama imatapas taripaychikchu tiempo manaraq chayamunankama, Señor hamunankama, paymi tutayaypi pakasqa kaqkunatapas achikyachinqa, sonqokunapa yuyayninkunatapas rikuchinqa,” nispa. 1 Corintios 4:5. Danielpas rimanmi, Ñawpaq P’unchawkunapa Runa hamuptin, “Ancha Hanaqpaq Santokunaman taripakuy qusqa karqa,” nispa. Daniel 7:22. Chay p’unchawkunapi allin runakuna Diospaq ñawpaqninpi reykuna hinam sacerdotekuna hinam kamachinqaku. Juan, Apocalipsispi, ninmi: “Tronokunata rikurqani, paykunan chaypi tiyaykurqanku, paykunamanmi taripakuy qusqa karqa.” “Paykunaqa Diospaq, Cristopaq sacerdoten kanqaku, paywan kuska waranka watakuna kamachinqaku,” nispa. Apocalipsis 20:4, 6. Kay pachallapin, Pablo ñawpaqmantaraq willakusqan hina, “santokunaqa kay pachata taripanqaku.” 1 Corintios 6:2. Cristowan huñusqa kaspa, mana allin runakunata taripanku, ruwasqankunata kamachikuy libro wan tupachispa, Bibliatawan, sapanka casotapas kay aychapi ruwasqankuman hina churanku. Chaymantataq mana allin runakuna ñak’arinankupaq rak’iq kaqta tupusqa hina qunaku, ruwasqankuman hina; hinaspataq wañuy libropi sutinkunapa contranpi qillqasqa kan.
“Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.
“Supaypas millay angelkunapas Cristowan, paypa llaqtanwan kuska, taripashqa kanqaku. Pablo nin: ‘¿Manachu yachankichik ñuqanchik angelkunatapas taripasunanchikta?’ Versículo 3. Hinallataq Judas willakun: ‘Ñawpaq kaq kasqankuta mana waqaychaspa, aswanpas kikinkupa tiyanankuta saqesqa angelkunataqa, payqa wiñay wataskakunawan tutay ukhupi waqaychashan hatun p’unchaypa taripayninkama.’ Judas 6.”
“At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.
“Waranqa wata tukukuyninpi iskay kaq kawsarimuyninmi kanqa. Chaymantataq millay runakuna wañusqamanta hatarichisqa kanqaku, Diospa qayllanman rikurinqaku ‘qillqasqa taripay’ hunt’asqa kananpaq. Chay hina rikuchiqpas, chiqap runakunapa kawsarimuyninta willakuspan, nin: ‘Wañusqakunamanta wakinkunaqa manam yapamanta kawsarimurqakuchu waranqa wata tukukunankama.’ Apocalipsis 20:5. Hinallataq Isaíaspas, millay runakunamanta rimaruspan, willan: ‘T’uqupi preso runakuna huñusqa hina huñusqa kanqaku, carcelpi wisq’asqa kanqaku, achka p’unchawkuna qhipamantataq watukusqa kanqaku.’ Isaías 24:22.” The Great Controversy, 660, 661.
It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”
Chayrayku sut’itaqmi kayqa: “nacionkunata phiñachiy” nisqaqa kay pachaman hamuq “sasachakuy p’unchaykunaman”mi rikuchin, manaraq probación wichq’akuchkaptin; hinaspa maypachachus “nacionkuna phiñachisqa kanku”, chay pachallataq “hark’asqa, ama lluqsichisqa” kachkanku.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.
“Rikurqani nacionespa phiñakuynin, Diospa piñakuynin, hinaspa wañusqakunata juzganapa pachaqa sapaq-sapaqmi karqanku, huknin hukninmanta qatiq qatiq.” Primeros Escritos, 36.
At the time when the “nations are angered,” the latter rain begins to fall.
“nacionkuna phiñakuchkanku” nisqa p’unchaypi, qhipa para qallarin urmuyta.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Chay p’unchaykunapi, qespichiy ruwana tukukuyman chayaykaptin, kay pachapi llakikuy hamunqa, hinaspa nacionkuna phiñakunqaku, ichaqa hark’asqa kaspa kimsakaq angelpa ruwaynin ama hark’akunanpaq. Chay p’unchaykunapi ‘qhipa para’, utaq Señorpa qayllanmanta samaykuchiy, hamunqa, kimsakaq angelpa sinchi qapariyninta atiywan hunt’achinanpaq, hinaspa ch’uya runakunata wakichinanpaq, qanchis qhipa plaga kunanmanpas hich’aykusqa kanqa chay pachapi sayarinankupaq.” Early Writings, 85.
There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.
Kanmi huk p’unchaw chayamun chaypi “llaqtakuna phiñakunku”, ichaqa chay pachallapi “hark’asqa” kachkanku. Chaypim Cristo hatarichin k’anchayninmanta qhapaq kayninta, imaraykuchus payqa qhepa para pacha ukhupi qhapaq kayninta hatarichin.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Qhipa para hamunmi ch’uya kaqkunaman—chaypim llapanku ñawpaq hina chaskinqaku.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“Chusku angelkuna saqerispankuqa, Cristomi Qhapaq Suyunta sayachinqa. Mana pipis qhipa para chaskinqachu, aswanqa llapa atisqankuta ruwashaqkunaqa.” Spalding and Magan, 3.
The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.
Iskay ñawpaq pasajes *Early Writings* nisqamanta reqsichinmi nacionkuna phiñakusqankuta, chayllapi pasaqta “hark’asqa” kashaqtinkuta, tawa angelkuna tawa wayrakunata hark’ashasqankuta. Chhaynaqa, nacionkunapa phiñakuyninqa “tawa wayra” nisqawanmi rikuchisqa kashan. Payqa hinallataq qillqarqanmi, pacha chaypi tawa angelkuna phiñasqa nacionkunata hark’ashaqtinku, qhipa para hamunanpaq kasqanta. Chay pacha, qhipa para chayamunanwan qallariq, mayqen pachapipas nacionkuna phiñakunku, ichaqa hark’asqa kanku, Michael sayariyninkama hinallataq runapa pruebankuna tukukuyninkama mast’arikun. Chay pachaqa salvasqa kay wisq’akuy pachanmi, chayraykutaq Santísimo Lugarpi Cristopa qhipa llamk’ayninta rikuchin; chay pacha hina reqsichisqa kashan, runakunapa huchankunata chinkachishanman utaq sutinkunata juiciopa librokunamanta qulluchishanman hina. Chay pacha, angelkuna tawa wayrakunata hark’ashaqtinku, pachak tawa chunka tawa waranqa runakunapa sellakusqan pachanmi.
Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.
Islammanta kimsa kaq ayqepaq atipayninmi “llaqtakunata phiñachin”, hinaspa kimsa kaq ayqeqa chayamurqa 11 septiembre 2001 p’unchawpi, ichaqa Islammanta chayllamanta “hark’asqa” karqa. “Inti lluqsimuyniyoq wayra”qa Islammanta unanchaqmi, hinaspa Isaías sutiyuqmi “inti lluqsimuyniyoq wayrata” reqsichin “sinchi wayra” hina, chayta Dios “sayachin” (hark’an). Islammanta maqanakuyqa kutikutikama rikuchisqa kachkan wachakuy nanaypi kaq warmi hina, imaraykuchus chayqa astawan astawan hatunyarispa riq maqanakuymin, chaymi qallarikurqa 11 septiembre 2001 p’unchawpi, Apocalipsis chunka pusaqniyoqpi atiyniyuq angel uraykamusqan pachapi, New York llaqtapi hatun wasikunata urmachisqawan señalisqa kaspa.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Kunanqa hamuspa ñawpaq rimayta rimasqayta ninqaku, New York llaqtata hatun yaku qochapa ollarikuyninwan pichasqa kananpaq nispaymi? Kaytaqa mana hayk’aqpas nirqanichu. Nirqaniqa, chaypi hatun wasi-hataykuna wichariqta, piso hawan piso hawan yapakusqanta qhawaspaymi: ‘Imayna manchay rikch’akuyninkunaq kachkanqa, Señorqa sayarispa kay pachata ancha manchayta chukchichinqa chay p’unchawpi! Hinaspan Apocalipsis 18:1–3 nisqap siminkuna hunt’akunkqa’ nispa. Apocalipsispa chunka pusaqniyuq kaq tukuy kapítulonmi kay pachaman hamuqmanta willakuy, waqaychay simi hina. Ichaqa New York llaqtaman imapas hamunantaqa mana sut’inchaspachu qhawarisqa kachkani; chayllataq yachani, huk p’unchaw chaypi kaq hatun wasikuna Diospa kallpan muyuriywan hinaspa kutichisqa muyuriywan urmachisqa kanankuta. Qowasqa k’anchaymanta yachani, kay pachapi chinkachiy kashanmi. Señorpa huk simillanwan, atiyniyuq kallpanpa huk llamk’ayllanwan, kay hatun sinchi ruwasqakuna urmanqaku. Manchayninmanta mana hayk’aqpas umanchaspa yuyayta atisqanchik rikch’akuyninkuna ruwasqa kanqaku.” Review and Herald, July 5, 1906.
On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.
1843 hinaspa 1850 hinaspa tablakunapiqa Islamqa “guerrapi caballokuna” nisqahinam rikuchisqa kashan. Apocalipsis qillqapa isqun ñiqin kapítulopin, maypichus ñawpaq kaq iskayñiqin “Ay” nisqakunaq Islamnin rikuchisqa kashan, chaypim Islampa kaynin sutichasqa kashan Islampa reyyninpa sutinqa.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.
Paykunapaqqa huk rey karqan, chayqa ukhu mana tukukuq t’oqopa angelninmi karqan; sutin hebreo simipiqa Abadón nisqa, ichaqa griego simipiqa sutinqa Apolión nispam karqan. Apocalipsis 9:11.
The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.
Chay versículon, qanchis pusaqniyuq t’aqa ISQUN kaqpi, chunka hukniyuq versículopi, willakuy hamuq p’unchawkunapa rikuchisqanman hina sut’inchan: machu Testamento (hebreo simipi) nisqapi rikuchisqa kaptinpas, musuq Testamento (griego simipi) nisqapi rikuchisqa kaptinpas, Islampa kaynin Abadón utaq Apoliónmi. Iskay sutipas “wañuchiywan wañuy” niytam niyu.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
“Anqelkunaqa tawa wayrakunata hap’isqanku, phiñasqa kawayniyuq caballo hina qhawachisqa, kacharikuypaq munaspa tukuy kay pachapa uyanta patanta phawayta munaspa, ñanninpita wañuyta chinkachiytawan apamuspa.” Manuscript Releases, volumen 20, 217.
The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.
Chusku wayrakunaqa Bibliaq willakuyninpi phiñakusqa kawallum, chaymi qhispiyta maskhashan. Chay phiñakusqa kawalluq huk proféticota nisqa kashaqninqa kaymi: hark’asqa kashan, ichaqa qhispiyta maskhashan hinallataq “wañuchiyta hinaspa wañuyta” apamuyta llapa kay pachaman.
We will continue to address these subjects in the next article.
Kay qatiqkunaqa qhipa qillqapi rimasqaykutaqa qatiqllaraqmi.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“¡Ancha Diospa llaqtan runakuna yuyayniyoq kaymanchu waranqa llaqtakunaq qayllapi kaq chinkaymanta, kunanqa ñañaqña idolatríaman qosqakuna! Ichaqa achkhaqmi, cheqaq kayta willakuyta ruwanankupaq kaqkuna, wawqi-panikunata tumpashanku hinaspa huchachashanku. Diospa tikray atiynin yuyaykunaman hamuptinqa, sut’i hukninchaymi kanqa. Runakunaqa manan munanqachu qhawapayllapi taripayta hinaspa urmachiyta. Manan sayanqakuchu chay hina chiqapi, pacha kayman k’anchaypa lliphipiyninta hark’ananpaq. Paykunaq qhawapayllapi taripaynin, paykunaq tumpaynin, tukukunqañam. Awqapa atiyninkunaqa maqanakuyapaq tantakushanku. Sinchi ch’aqwaykunañam ñawpaqninchikpi kachkan. Qispichikuychis kuska, wawqiykuna paniykunapas, qispichikuychis kuska. Cristowan watakuychis. ‘Ama ninkichischu: Huñunakuy,... amataq manchakuychischu paykunaq manchakuyninta, amataq llakikuychischu. Aswanqa Señornin llapa ejercitokunapa kikinmi ch’uyaqchasqa kachun; paymi manchakunaykichis kachun, paymi llakikuyniykichis kachun. Hinaspa payqa qispichina wasim kachun; ichaqa iskaynin Israelpa wasinkunapaq mitk’achiq rumi hina, urmachiq qaqa hina, Jerusalénpi tiyakuqkunapaq toqlla hina hinaspa trampaq hina. Hinaspa achkha paykunamanta mitk’anqaku, urmanqaku, p’akisqa kanqaku, toqllaman urmanqaku, hinaspa hap’isqa kanqaku.’”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Kay pachaqa huk teatrom. Actorninkunaqa, chaypi tiyakuqkuna, wakichisqa kachkanku qhipa hatun drama nisqapi sapa huknin ruwanan partenta ruwanankupaq. Diosqa manañam rikurisqachu. Runakunapa hatun tantanakuykunawanqa manam hukllaychu kan, aswanpas qhari warmikuna tantanakunku kikinkupa munayninkuta hunt’achinankupaq. Diosqa qhawachkanmi. Paypa makikunaqa, payman hatarikuq sujetonkunamanta, hunt’asqa kanqa. Kay pachaqa manam runakunapa makinman qusqachu, ichaqa Diosqa saqisqanrayku chinkaymanta, mana allin kamachikuymanta ima elementokunapas huk pisi p’unchawkama atiyta hap’ichkanku. Uku pachamanta huk atiyqa llamk’achkan qhipa hatun escenakunata kay dramapi rikhurichinampaq,—Satanás Cristo hina hamuspa, llullachiy atisqankunawan llapa mana chanin kaypi llamk’aspa, pakasqa sociedades nisqakunapi hukllawakuspa watanakuchkanku chaykunapi. Confederación munayman umallikuqkunaqa awqapa planonkunata rurachkanku. Imapas rurasqa kasqanqa, chaymanta lloqsisqanwan qatipasqa kanqa.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Hucha llank’ayqa yaqa hunt’akapunña. Pantasqa ch’aqwaymi kay pachata hunt’achkan, hatun manchaytaqsi utqayllam runakunaman hamunqa. Tukukuyninqa ancha qayllañam. Ñoqanchik, cheqaq kayta yachaqkuna, wakichikuyta ruwasunchik kay pachaman utqaylla urmaykamuq, llumpay musphachiq hina rikurimuq imapaq.” Review and Herald, September 10, 1903.