After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”
1863 watamanta 1989pi pacha tukukuyman chayanankama historiata qhawaykuptinchik, Ezequiel qanchis pusaq kaq qillqapa pusaq ñiqin kapitulumanta tawa millay ruwaykunapa contexto-ninpi, Adventismoq tawa mirayninkunata rikch’achispa, 1989 watapi kicharisqa yachaypa yapakuyninmanmi yuyayninchikta tikrasunchik. Chay yachaypa yapakuyninqa Daniel qillqapa chunka hukniyuq ñiqin kapitulumanta qhepa suqta versiculokunamanta karqa. 1989 watapiqa, huch’uy Sábado p’unchaypi estudiaykuq huñuyniyku, Bibliaq profecía-ninpa reforma siq’ikunata tarirqayku, Future for America sutiyoq kaqmi sapa kuti chaykunamanta rimari, hinaspa chay siq’ikuna sapa reforma siq’ipi dhacqayllapaq imakuna qatiqnin kaqta sayachin; chaymantaq profecíata yachaq estudiante-man saqin, “siqi patapi siqi” sutiyoq qhepa para metodologíapa aplicacion-ninta rurayta.
Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.
Pisi watakunapi ukhupin (1992) hunqa watapi, qillqarqani huk qillqasqata Daniel chunka hukniyuqpa qhipa suqta versinkunamanta rimanapaq. Chay qillqasqa qillqarqani kikiy satisfakuyllaypaqmi, imaraykuchus mana atiyyuqchu karqani nitaq munayyuqchu karqani chay yachayta llapa runaman sut’inchaypaq. 1994 watakama, chay qillqasqa chayarqan huk Adventista yanapayninmanta qichusqa ministerioman, hinaspa 1995 watapi, chunka huk artikulokunamanta suqninta qatiq serie, Daniel chunka hukniyuqpa qhipa suqta versinkunata qhawarispa, chay ministerio rurachisqan killapa revistapi lluqsichisqa karqan. Espíritu de Profecía nisqapa qillqasqankunapi Daniel chunka hukniyuqmanta ancha pisilla sut’i rimaykuna kanku, hinaspa llapanmanta aswan importante kaqnin tukurqan chawpi argumentoyman, chay versikunamanta ñuqaqa churani aplicación nisqaypa chiqaq kayninta sayachinapaq.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]
“Manam tiempo mana waqaychananchikchu. Sasachakuypaq p’unchaykuna ñawpaqninchikpi kachkan. Kay pachapi runakuna maqanakuy espirituwan kuyuchisqa kachkan. Mana unaymanta, profecíakunapi nisqa sasachakuy escenakuna pasarán. Daniel qillqapi chunka hukniyuq kaq profecíaqa casi hunt’asqa tukuyman chayasqanña. Achka historiakuna kay profecíapa hunt’akuyninpi pasasqaqa yapamanta kutimunqa. Kimsa chunka kaq versículopi huk atiyniyuqmanta rimayta ruwan, mayqinchus ‘llakisqa kanqa, [Daniel 11:30–36 quoted.]”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Kay simikuna, kay simipi nisqankunaman rikch’akuq, pasakunkam.” Manuscript Releases, número 13, 394.
Sister White is clear that 1798, is the “time of the end.”
Paní White sut’ita riman 1798 watam kashan “tukukuypaq pacha” kasqanmanta.
“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Ichaqa p’unchaykunaq tukukuynin tiempopeqa, willakuq ninqa: ‘Achkakunaqa kayman chayman purinqaku, yachaypas yapasqa kanqa.’ Daniel 12:4.... 1798 watamantañataq Danielpa libron kichasqaña karqan, profecíakunamanta yachaymi yapasqa karqan, achkakunañataq qayllapi kaq taripaymanta chaninnaq willakuyta willakurqanku.” The Great Controversy, 356.
Verse forty of Daniel eleven begins with, “And at the time of the end.”
Daniel chunka huk ñiqin tawa chunka versículonqa kaywan qallarin: “Hinallataq tukukuypa pachapi.”
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Kay p’unchaykuna tukukuynin pachapi uray llaqtapaq qhapaq apuqa paywan maqanakunqa; hanan llaqtapaq qhapaq apuñataq wayra muyu hinam payman hamunqa, carruetakunawan, caballopi puriq soldadokunawan, achka barcokunawanpas; hinaspan llaqtakunaman yaykunqa, phutiykuspa pasakunqa. Daniel 11:40.
It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.
Sut’intaqmi, profecíapa Espíritun mana chiqan yuyaychasqan yanapaynin mana kaptinpas, tawa chunka versículoqa 1798 watapi qallarisqa huk ruwaykunapa qatipakuyninpa qallariyninta señalan. Chay ruwaykunaqa runakunapa pruebapa tukukuyninman pusanku, imaraykuchus Daniel libro chunka iskayniyoq kapitulumanta ñawpaq versículopi nin: “Chay pacha Michael hatarinqa”, hinaspa Hermana White sut’ita niwanchik Michael hatariqtin runakunapa prueban tukuyninman chayan.
“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.
“‘Chay p’unchaykunaqa Miguel hatun Kamachiqmi sayarinqa, payqa llaqtaykipa churinkunapaqmi sayan: hinaspa chay p’unchaykunapiqa sasachakuy tiempo kanqa, mayqinchus manaraq hayk’aqpas kasharqanichu, llaqta kasqanmantapacha chay p’unchaykama: hinaspa chay tiempoqa llaqtaykikuna salvasqa kanqaku, llapan pichus libropi qelqasqa tarikusqankuta.’ Daniel 12:1.”
“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.
“Kimsa kaq angelpa willakuynin tukukuptinmi, kuyapayakuyqa manaña kay pachapi huchasapa tiyaqkunapaq mañakunñachu. Diospa llaqtanqa llamkayninta hunt’arqanñam. Chaskirqanku ‘qhipa para’-ta, ‘Señorpa ñawpaqenmanta samariy kawsariy’-ta, hinallataq ñawpaqenkupi kachkaq sasachakuy pacha chayamunanpaq wakichisqañam kachkanku. Angelkunaqa hanaq pachapi utqayllam kayman chayman purichkanku. Pachamanta kutimuq huk angelmi willakun llamkaynin tukusqanta; qhipa pruebam kay pachaman apamusqa karqan, hinaspa llapa Diospa kamachikuyninkunaman cheqaq sonqowan kasukuqkunaqa ‘kawsak Diospa sellon’-ta chaskirqanku. Chaymantataq Jesusqa hanaq santuariopi mañapuyninta saqen. Makinkunata oqarispa, hatun kunkawan nin: ‘Tukukapunmi;’ hinaspa tukuy angelkunapa tantiasqanqa coronankunata churaykunku, pay chay manchay yuyayniyoq willakuyta rimaptin: ‘Mana allin ruwaqqa, manañam allinta ruwayta saqespa, mana allinta ruwachunraq: qhellisqa kaqqa, qhellisqa kayllapi kachunraq: chanin runaqa, chanin kayllapi kachunraq: santo kaqqa, santo kayllapi kachunraq.’ Apocalipsis 22:11. Sapa runapa kasunmi kawsaypaq otaq wañuypaq kamachisqaña karqan.” The Great Controversy, 613.
Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.
Daniel qillqay chunka hukniyuq tawa chunka kaq ch’usaqniyuq willakuyqa 1798 watapi qallarin, hinaspataq tawa chunka pichqayuq kaq ch’usaqniyuqpi, hanaq llaqtapaq rey (papakuna kamachiq), yanapakuq mana kanqa chay hina tukukuptin, runakunapaq gracia pacha wichq’akun, imaraykuchus qhipa ch’usaqniyuq nin: “Chay pachapi,” nispa, chayhina reqsichispa ñawpaq ch’usaqniyuqpi rikuchisqa “pacha” nisqanta, chayqa Daniel qillqay chunka hukniyuq tawa chunka pichqayuq kaq ch’usaqniyuqmi. Hanaq llaqtapaq rey (papakuna kamachiq), runakunapaq gracia pachapa tukukuyninpi tukukuyman chayan.
Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.
Chayrayku, Daniel qillqap 11 ñiqinpi qhipa soqta versículokunapa historianninqa huk ruwaykuna qatiqninmanta reqsichin, chayqa 1798 watapi qallarin, runakunapa qhespiy atisqan tiempo tukukuyninkama chayan. Hermana White kawsashaqtin, 1798 watap historianninqa sut’ita paypa ñawpaq historianninpim karqa. Pay “Daniel qillqap chunka hukniyuq kapitulpim kaq willakuyqa casi hunt’asqa kasqanta chayarunña” nispa rimarisqanpiqa, 1798 watamanta qhipaman, Michael sayariyninkama pasaq historiataqlla referikushanman. Chaymantataq sut’ita nillan: “kay willakuy hunt’akusqanman hina pasasqa historiapa achka rakin kutimunqaraqmi”; chayhinataq profeciata yachaqta yachachin, Daniel qillqap 11 ñiqinpi qhipa historiata, chay “casi hunt’asqa kasqanta chayarunña” nisqanta, Daniel qillqap 11 ñiqinpi huk historiakunapi churaska rikch’ayninkunawan ñawpaqta rikuchisqa kasqanta.
Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.
Chaymi llapaq profecíaq aswan ancha allin llave nisqanta sinchita qhawarichispa, chaymanta Daniel chunka hukniyuq pusaq qillqapi kimsa chunka manta soqta chunka kamaq versículokunata citan, hinaspa nin: “Kay simikunaqpi nisqa hina rikch’aq escenakuna pasaranqa.” Inspiración nisqaqa profecíakunata yachaqkunapaq, Daniel chunka hukniyuq pusaq qillqapa tukukuynin hunt’asqanta entiendenaykupaqqa, huk llave qowan. Chay llaveqa kay karqa: Daniel chunka hukniyuq pusaq qillqapa qhepa soqta versículokunapi rikuchisqa historiaraq, kimsa chunka manta soqta chunka kamaq versículokunapi rikuchisqa historiapa paralelonmi karqa. Kay revelaciónmantaqa ancha achka k’anchay lluqsisqa, ichaqa kaypiqa yuyayman hap’inapaqmi kashan: Daniel chunka hukniyuq pusaq qillqapa versículo kimsa chunka hukniyuqpi, “sapa p’unchaypaq kaq,” qichusqa kashan.
To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”
Runakunapa tukukuy atipanankama apanqak imakunapa qatiqnin historiata allinta hamut’anapaq, profeciamanta yachaq runaqa “sapa punchaw” nisqap allin, chiqap hamut’ayninta hap’iyta kanan. Sichus kimsa chunka hukniyuq versiculopi Cristoq santuariopi ministerionnin qichusqa kasqanta reqsichin, utaq paganismop qichusqa kasqanta reqsichin, chayqa mana iskayrayaypaqmi ancha-anchata allinta hamut’ayqa munasqa, sichus qampaq allinta hamut’ayta munanki chay parallel historiata, panin White rimarqan chaymanta qillqaspan: “Kay simikunapi nisqa rikch’aq escenakuna pasaranqa.”
Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.
Ciertopuni, Laodiceapi Adventismo mana reqsirqanchu Daniel chunka hukniyuq qillqapa tawa chunka versiculon hunt’akuyninta, 1989 watapi Unión Soviéticapa urmayninwan reqsichispa; ichaqa chay versiculollataq chay pachakunayuq ruwaykunata sut’inchan. Pipas chay 1989 watapi tawa chunka versiculopa hunt’akuyninwan hamuq yachaypa yapakuyninta allinta entiendenayakurqa, paykunapaqmi “sapa p’unchay” nisqapa allin entiendenan chay pachamanta kay pacha cheqaq-kunankaq willakuyman tukurqan. Iskay chunka watakuna qallariyninpi, chay allin entiendenan ancha importante karqan, imaraykuchus Señorqa William Miller-ta llamk’achispa takyachisqan cimientopi kaq cheqaqkunamanta huknin esencial parte kasqanrayku.
But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.
Ichaqa, iskay chunka wata phisqa watayuq ñawpaq chunka watakunapi siglu iskay chunkaq qallariyninpi, satanikupaq protestante qhawaynin, mayqinchus nin “sapa p’unchaw”qa Cristoq santuarionpi llamk’ayninta rikuchin, chayqa huk aslla qhawasqalla karqa, hinaspataq mana valeraqchu saqeykuypaq ima ch’aqwaypas qallarikunanta cheqaq kaqtaqa “sapa p’unchaw”qa paganismopa huk unanchaqnin kasqanmanta. Chayraykun Laodicea nisqapi historiata musuqmanta qillqaq allinchasqakunaq siminmanta uyarinki: “sapa p’unchaw” nisqa yachachiyqa “mana pruebayuq tapuyman tukuchinapaqchu,” utaq “ ‘sapa p’unchaw’ nisqa yachachiyqa mana qapariqta ch’aqwayman apanakunapaqchu.” Ima rimanallankutaq revisionistakuna wiñaypaq p’akun, mana yachaqkunata kay sapaq rimanakuypi pusaspankuqa, chaymi yuyaychasqan qhapaq kallpa wiñaypaq churarisqan kamachiyta mana rimanku. Qayna pasajekaqa Elder Haskellmanmi rikt’asqa kachkan.
Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”
Anciano Haskellqa iskay chunka wata qallaripi, chaymanta qhipa iskay chunka wata qallariyninpi, “sapa p’unchay” nisqapa chiqap yachayninta waqaychaspa purirqan, Prescottwan Daniellswan atacasqankumanta. Sumaqta uyariychik, Sister Whiteqa hayk’aqpas mana sut’inchanchu Haskellpa “sapa p’unchay” nisqamanta yachaynin pantasqa kasqanta; aswanpas payta yachachin ama chay ch’aqwayqa astawan purichisqa kananpaq, imaraykuchus Señorqa mana munarqanchu cheqaq kaypa awqankunaman (Prescottwan Daniellswan) sapa kuti rimananpaq tiyanata qusqanta, llulla yachachisqankuta astawan ñawpaqman apananpaq. Chay pasajemanta Haskellqa “chay chart” rayku piñakusqa kachkan, chaymanta rimakusqan chartqa 1843 watapa chartnintam. Haskellqa 1843 watapa chartninta yapamanta rurasqa, chay chiqapchakuypi huk testigota hina kananpaq. Ichaqa manam chayllatachu ruwarqan; chartpa urayninpi Sister Whitepa pasajennta churarqan, maypichus pay nin: “1843 watapa chartqa Señorpa makinqa kamachisqan karqan, manataq tikrasqa kananpaqchu.” Pasajeta ñawirispa, yupaychay hayk’a kuti pay nin “kay pachapi.”
“‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’
“‘Nisqata kamachisqa kani qankunaman ninaypaq: Ama kay p’unchaykunapi Reviewpi ima tapuykunapas hatarichichunchu yuyaykunata chinkachinankupaq.... Kunanqa manam tiempo kanchu mana necesariomanta rimanakuykunaman yaykunanchikpaq, aswanpas sonqomanta allinta yuyaykuspa Señor-ta mask’ananchik tiyan cheqaq kutirikuy sonqopiwan kawsaypiwan tarinanchikpaq. Chayrayku sinchi kallpawan ruraykuna kanan tiyan almaqpa, yuyaypaqpas santokuyta hap’inanchikpaq.’”
“I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.
“Ñuqamanqa willakuykuna qowasqa karqan, huk sapa sonqollawan, hukllachasqa uyarikuywan sayasqanchikpa nisqanmanta waqaychasqa kananpaq. Kayqa kay p’unchaykunapi noqanchikpaq ancha hatun importanciayuq asunto-mi. Sapankanchik hinaqa ancha jatun allin yuyaywan, aswan allin cuidakuywan ruranaqmi.”
“I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.
“Elder Prescottman qillqarkani, nirqanitaqmi ancha sumaqta cuidakunanta, ama Reviewpi yachachinakunata yaykuchinanchu ñawpaq experiencia nirqanchikpi pantasqakunata rikuchiq hina rikurinanpaq. Nirqanitaqmi paypa yuyayman hina pantasqa kasqanman hina qhawasqa kay asuntoqa mana kawsaypaq ancha allin chaskisqa tapukuychu kasqanta; chayta kunanqa hatunchaspa qawachisqa kaptinqa, awqanchikkuna chaymanta aprovechakuspa, huk huch’uy asuntomanta hatun urquta ruwanku.”
“To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.
Qampismanmi niykipis nini: kay yachay [DANIEL 8-PI “SAPA P’UNCHAY” NISQAPA KAYNINMANTA] kunan p’unchaykunapi manam ch’aqruykunawan kuyuchisqa kananchu. Mana, wawqiy, yuyarini kay llakiykuna pacha kawsayninchikpi, qan yapamanta ruwachisqayki siq’i qillqa manam muyuchisqa kananchu. Kay imapi pantarqanki. Satanásqa sinchita llamk’ashan chayhina ruwaykunata apamunanpaq, chaykunam pantasqa ch’aqruyta paqarichinqa. Kanmi wakinkuna, ñuqanchik ministrukunata kay tapuypi huk chiqninakuyman chayanankuta rikuyta kusikuywan munanku, hinaspataq chaymanta ancha hatunta ruwankuman.
“I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.
“Yachachisqani kani kay tapukuymanta iskaynin ladoykunapi imatapas nisqa kananpaqqa, kay p’unchawkunapi upallaymi allin rimay kasqanta. Satanasqa suyasqalla qhawan ñawpaq kamachiqniykuna ministrokunapa chawpipi rakinakuyta rurananpaq huk kutita tarinankama. Pantaymi karqa siqtata rikhurichiy, manaraq llapaykikuna huñunakuspa kay imapaqpas huk yuyayman chayanaykikama. Mana yuyaysapa hina rurankichik ñawpaqman apamuspa huk tema, mayqanmi rimanakuyta paqarichinan, hinallataq imaymana yuyaykunata lluqsichinan; sapa imapas ñit’isqa kanqa, huk imaman hina ninankupaq, chayqa mana imatapas kay ruwaypaq allinta apamunqachu, aswan dañotam causaqman apamunqa. Llapañchikpaqraq achka llank’ananchik kachkan llullakuyninkuta kutichinapaq, paykunaqmi rikuchirqanku llulla testigota aparinankupaq munayninkuta.” Manuscript Releases, volumen 9, 106, 107.
In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.
Ñawpaq artikulopi reqsichirqanchikmi Ellen White nisqanta, taripay pacha waqyachiyta qorqanku chaykunaqa “sapa punchaw” nisqap chiqap qhawariyniyoq kasqankuta; hinallataq Prescottpa hinaspa Daniellspa qhawariyninku, “sapa punchaw” nisqaqa Cristopa santuarionpi ministron kasqanta rikuchisqa, Satanasmanta hamusqanta. Payqa Haskellta anyarqan chay rimanakuyta qhipamanraq saqesqanrayku, ichaqa mana “sapa punchaw” imata rikuchisqanmanta cheqaq kaypi paypa sayayninraykuchu. Chay pachapi ashwan achka runakunaqa ñawpaq pionerokunapa yachayninta “sapa punchaw”manta iñisqaraq kasharqanku, aswan allinmantaqa, Daniel chunka hukniyuqpi kaq versículopas, 1989 watapi “tukuy pacha tukukuynin”pi kicharisqa kananpaq kaq, manaraq achka chunka watakuna qhipapi karqan. Chay pachapi (1989), “sapa punchaw”manta chiqap qhawariypa ancha importancianqa necesitakusqa kanan karqan. Revisionistakunaqa sapa kuti Ellen Whitepa chaylla pacha tiyananpaq churakusqa qhelqayninkunapi tiempo-manta calificacionninkunataqa mana churankuchu, llulla willakuykunamanta mikhuy-platonkupi. Yupaychay tiempo-manta churasqa calificacionta kay qatiq pasajepi.
“I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.
“Ñuqaqa rimaykunata rimaniykimanta kani Wawqikuna Butlerman, Loughboroughman, Haskellman, Smithman, Gilbertman, Daniellsman, Prescottman, hinallataq llapaqkunamanpas, paykunaqa chay ‘sapa p’unchay’ nisqapa Daniel 8pi ima niyninmanta rikch’ayninkuta kallpachaspanku ruwasqa kasqankurayku. Kayqa mana ruwanakunchu huk pruebapa tapukuynin hina, hinaspa chayta chayhina tratakusqanrayku paqarisqa ch’aqwayqa ancha mana allinmi karqan. Chinkasqa yuyaymi neqmanta lloqsirqan, hinaspa wakin wawqinchikkunapa yuyayninkupas karunchasqa kashan allinta unanchaspa qhawarinankumanta, chay llamk’aymanmi Señor nisqanman hina kay pachapi llaqtanchikkunapi ruwakunanpaq. Kayqa ancha kusichisqa karqan llamk’ayniykuq hatun awqanta.”
“The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.
Qowaqa qompi churasqa kaniqa kay tapukuymanta astawan ch’aqwayta yapananpaq mana imapas ruwasqa kananpaqmi. Ama chayamuchunchu ñawpaq rimariyninchiskunaman, nitaq hatun chaninnaq imahina kashanman hina unayta qhawarisqa kachunchu. Ñawpaqninchikpi hatun llamk’ay kashan, chaymantaq mana huk horatapas chinkachiyta atinchikchu ruwananchik ancha wakin llamk’aymanta. Sapaqchasunchik llaqta ñawpaqpi ruwasqanchikta chay ancha importante cheqaq-kay siq’ikunata rikuchinallapi, mayqenkunapi sut’i k’anchayniyoq kashanchik.
“I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.
“Cristopa qhipa mañakusqanta qamkunaq yuyayninkuman apayta munayman, Juan 17 nisqapi qillqasqa kasqanman hina. Achka yachachikuykunam kan, chaykunamanta rimayta atisunman,—santo, pruebanapaq cheqaqkuna, sasachayninkupi sumaq. Kaykunapiqa sinchi sonqowan unayta yuyaychakuyta atinkichik. Ichaqa ama ‘sapa p’unchaypaq’ nisqapas, nitaq huk imapas wawqikuna ukhupi churanakuyta hatarichinqa chaypas, kay pachapi apamuychikchu; imaraykuchus chayqa Señor munasqan llamk’anata qhiparichinqa hinaspa hark’anqa, chay llamk’anataq kunan pacha wawqikunaq yuyayninkuna chaupipi kasqa kananpaq pay munan. Ama kuyuchisunchikchu tapukuykunata, chaykunaqa rikuchinqa sut’inchakusqa yuyaykuna hukniray kasqanta; aswanpas Simi mantapuni apamusunchik Diospa kamachikuyninpa watasqa mañasqanmantapacha santo cheqaqkunata.
“Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.
“Ñuqanchikpa ministrokunan maskhananku cheqaq kachkan aswan allin rikuchiyta. Atiyninman hina, llapanpas kikin rimaykunallata rimachun. Yachachiykunaqa sasachaq mana kanan, aswanqa kawsaypaq ancha wakin asuntukunamanta kanan, chaykunata facilmanta entiendenapaq. Llapan ministrokunanchik kikinkunata uraykachiyta munasqankuta rikuchiptinku, hinaqa Señorqa paykunawan llamk’ayninpi yanapanqa. Kunanqa yapamanta tikrakunanchikmi tiyan, Diospa angelkunan ñuqanchikwan kuska llamk’ananpaq, llank’asqanchik runakunapa yuyayninkunapi santu unay rikch’ariyta ruwaspa.”
“We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.
“Kristupaq rikch’akuyninman hina hukllaypi watasqa kasqanchikwan kuskanchakunanchikmi. Chay hinaqa llamk’asqanchik manan yanqallañachu kanqa. Pampallata, kikin ch’akanawan aysaychis, ama ima ch’aqwaytapas yaykuchiychischu. Cheqaq kaypa hukllachaq atiyninta rikuchiychis, chaymi runakunapa yuyayninkunaman sinchita llamk’anqa. Hukllaypiqa kallpami kan.”
“This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.
“Kayqa manam hina mana allinchuqa, mana ancha chaninniyuq hukchasqakunata hatarichinapaq pacha kanchu. Wakin, Señorniyoqwan mana kallpachakuq, kawsayniyuq, kawsaylla t’inkisqachu kashaspanku, cristianokuna hina kawsayninkupi pisi kallpachasqankuta kay pachaman rikuchispankuqa, cheqaq kaypa awqankuna, ñuqanchikta ancha qhawarispa kasqankurayku, chayta astawan hatunyachinqaku, hinaptinqa llamk’asqanchik hark’asqa kanqa. Llapan runakuna llamp’u sonqoyuq kayta wiñachichunku, hinaspa sonqonpi llamp’u huch’uychasqa kaq Paymanta yachachisqankunata yachachunku.”
“The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.
“‘sapa punchawpaq’ nisqamanta yuyariyqa ama chayna kuyuykunata lluqsichinmanchu imaynam ruwasqa karqan hina. Kay yachachikuyta runakuna iskaynin ladoymanta imayna apakusqanrayku, rimanakuy churanakuy lluqsirqan, chhullchhull kaypas paqarirqan.
“The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.
“Wawqi Larry Smithpa ruraynin, paypa wawqinkunata hinaspa paykunapa iñiyninkutapas huchachayta apaq huk qillqasqata rikhurichisqan, manam Diospa allinchasqan karqachu. Elder Prescottmanpas nini: Kay imataqa Señor manam qampaq churashunkichu ima llakiytapas ni qepiytapas.
“I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.
Nan nanaywan karqaymi llakispa uyarispa, Elder Daniellsqa, yachaspankam mana huk yuyayllachu kasqanta kay asuntoqa ñawpaq brethrenkunapurapi, kay asuntoqa ñawpaqman apananpaq kallpachakusqanta, imaynatachus wakin cheqakunapi rurasqa karqa hina.
“Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.
“Wakin wawqinchikkunamanta hukkunaga mana yachaywan pusasqasqachu karqanku, nitaqmi sut’ita yuyaycharqankuchu imamantachus imaman chayaspa, ‘sapa p’unchaypa’ nisqapa qhawayninmanta kikinkupa yuyayninkuta sayachiyta munasqankumanta llank’asqankupa rurayninkunapa ruwasqanpa qhipa lluksimusqanmanta. Kay yachaypi kunan kaq mana hukllachasqa yuyaykuna kachkaptinqa, ama reqsisqa-aswan rikuchisqa kasunchu. Llapa churanakuy tukuchun. Hinallataq pacha chaypi upallayqa rimaymi.”
“The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.
“Kay pachapi Diospa yanapaqninkunapa ruwayninmi llaqtakunapi Simita willakuyqa. Cristomi hamurqan almanakunata qispichinapaq, hinaspataq ñuqanchikqa paypa gracianta rakiraqkuna hina, hatun llaqtakunapi tiyaqkunaman paypa qispichiq cheqaq kayninmanta yachayta qunanchikpaqmi kashanchik.” Pamphlets, número 20, 11, 12.
Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.
Wawqi Larry Smith, paymiq paymanta rimasqantaq, chay sasachakuywan ancha phiñakusqa karqan, taytanpa libronmi karqan — Daniel and the Revelation — chayta Prescottwan Daniellswan musuqmanta qillqayta munarqanku, “the daily” nisqamanta imata qillqasqanta tikranankupaq. Wawqi Smithqa cheqaq kayta hark’asharqan, hinallataq taytanta pas. Payqa chay ch’aqwayta kutin kutin kay simikunawan sut’inchan: “at this time,” nispa; tukukuyninman asuykuspanmi nin: “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” Adventismopa llapa yachay wasinkuna, kunan p’unchaw “the daily” nisqata yachachiqkunaqa, supaypa qhawariyninta yachachinku. Rikch’arinmi, kunanqa manan chay pacha hina kasqankuchu.
The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”
Adventismopa iskay kaq mirayqa qallarikurqan 1888 watapi hatarikuymanta, hinaspan espiritismokuna sayarichisqa karqan pusaypi kaqkunapa ukhupi. Chay kasqankam qicharirqan punkuta aswan hatun espiritista llullachikuykunapa ñawpaqman purinankupaq, chaykunaq ruwasqanmi huk cheqeychasqa karqan karunchakuywan t’aqanakuywan hunt’asqa pacha, imaraykuchus cargoyuq puestokunapi kaq runakuna munarqanku wiñachiyta imatapas kikinkupa cheqaq kasqanta yuyasqankuman hina. Daniells, Prescott, Kellogg hina runakuna tukurqanku chay historiapa unanchaqninman, maypichus Ezequiel reqsichirqan imatachus qanchis chunka kuraqkuna, “Israelpa wasinpa machukuna,” “tutapi ruwankuman, sapanka runa lantisqanpa cuartonkunapi; imaraykuchus ninunku, Señorqa manam qawawanchu,” nispa.
In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:
Chay miray pachapi 1888 watapi willakuy apaqkuna iskayninku pantasqa karqanku ch’aqwaykunapi, pantaykunapi, espiritismopi ima, imaynachus Ezequielpa qanchis chunka kurakku runankuna muyurisqaku, paykunaqa tayta Diospa wasin pirqakunapi idolokunata rikch’achirqanku, hinaspa yuyayninkupa pirqakunapipas. Hampiy llamk’ayqa qichusqa karqa Kelloggpa espiritismonrayku, ichaqa Laodicea Adventismopa qipa allichaqkunaqa mana yachaqkunata pusanku creenankupaq kay miray pachapa ch’aqwayninmanta imaymana atipay rikhurisqanta. Jueces pacha tiemponpipas kaqmi huk kikin historia, maypichus Juecespa historianpa tukukuynin kay pacha periodowan allinta tupaq, imaraykuchus Jueces qillqapa qhipa versiculon nin:
In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.
Chay p’unchaykunapiqa manam Israél llaqtapi rey kanchu karqa: sapankama runam kikinpa ñawinkunapi allin rikurqanta ruwarqa. Jueces 21:25.
We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.
Kay qillqakunata ñawpaqman riqsichispa rikuchisunchik imarayku Juecespa historiankuna Adventismopa iskay kaq mirayninpa historianninta tupanku; ichaqa kayta reparanapaq kashan: Laodicea Adventismopa historianta yuyaykuspa, sasa mana kasqanmanta tarinapaq historiata quqkunaqa histórico revisionismo ruraqkunaq makinkunamanta qusqa karqan. Hermana Whiteqa chiqapuni mana munarqanchu “the daily” nisqa yachachiy chay historiapi kuyuchisqa kananpaq, maypichus chiqaqpi huk pisilla qhariqkuna karqan, paypa nisqanman hina “angels that were expelled from heaven” pusasqa, pantasqa yuyayninkuta wiñachinankupaq llapaq rikunapaq huk plataforma pública qusqa kananpaq. Ichaqa ninqa hina, Hermana White hayk’aqpas allinmi nirqan pantayta waqaychanapaq, chay yuyayta sayachisqanqa paypa cheqaq iñisqanpa chiqan chiqan contrarionmi.
“Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.
“Hermanokuna, Cristopa rantin kaspa, qankunata willaykuykichis kay ladoman apanakuq asuntokunamanta cuidakunaykichispaq, imaraykuchus paykunaq kasqanqa yuyayta cheqaq kaymanta karunchanapaqmi. Pantasqa yachachiyqa hayk’aqpas mana mana imapaschu. Manam hayk’aqpas santoyachinchu, aswanpas sapa kuti pantaytawan rakinakuytam apamun. Sapa kuti peligroso kasqanmi. Awqaqa hatun atiyniyuqmi chay yuyaykunapi, mayqinkunachus mana allinta oraciónwan sinch’ita hark’asqa kanku, nitaq Bibliapa cheqaq kayninpi sumaqta sayachisqa.” Testimonies, volumen 5, 292.
We will continue this study in the next article.
Qatiqachaqmi kay yachayta qatiq qillqapi.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Manam tiempo mana chinkachiyta atinchikchu. Sasachakuy p’unchawkuna ñawpaqninchikpi kachkan. Kay pachaqa maqanakuy espirituwan kuyuchisqa kachkan. Manam unayñachu, willakuykunapi nisqa sasachakuy rikch’akuykuna pasaranqa. Danielpa chunka hukniyuq kaqpi willakuyqa hunt’asqa kananman qayllaña chayan. Kay willakuy hunt’akusqanman hina pasaq historiapa achka rak’inmi yapamanta kutinpas kananqa. Kimsa chunka kaq versículopi huk atiyniyuqmanta rimarinqa, paymi ‘llakisqa kanqa, kutimunqa, ch’uya tratopa contranpi phiñakusqa; chayhinata ruwanqa; kutimunqapas, ch’uya tratota saqeqkunawan yachaywan tantakunqa. Soldadokunapas paypa ladonpi sayarinqaku, kallpayoq santuario-ta qhellichanqaku, sapa p’unchaw sacrificiota qichunqaku, churaspaqtaq ch’inyayta ruraq millay cheqnikuyta. Tratopa contranpi mana allinta ruwaqkunataqa llunk’uykunawan wañuchinqa; ichaqa Diosninkuta reqsiq runakunaqa kallpasapa kanqaku, hatun ruwanakunatapas ruwanqaku. Llaqtapi yachaqkunaqa askhata yachachinqaku; chaywanpas unay p’unchawkuna espadawan, ninawan, preso apasqa kaywan, imankunata qechusqa kaywanpas urmanqaku. Urmasqankupiqa pisilla yanapaywan yanapasqa kanqaku; ichaqa askhakuna llunk’uywanmi paykunaman hap’ipayanqaku. Yachaqkunamanta wakinkuna urmanqaku, paykunata pruebaypaq, chuyaqchaypaq, yurajyachiypaq, tukupay tiempo kama; imaraykuchus chayqa sutichasqa tiempopaqraqmi kachkan. Reytaq munasqanman hina ruwanqa; hinaspa tukuy dioskunamanta aswan hatunchakuspa hawaychasqa kananpaqmi hawaychachikunqa, dioskunapa Diosninpa contranpitaq musphay rimaykunata rimarinqa, phiñakuy hunt’akunan kama allinllata purinqa; imaraykuchus ima kamasqapas ruwasqa kanqa.’ Daniel 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Kay simikuna hina rikch’akuq ruwanakami pasanqa. Rikunchikmi prueba kasqanta, Satanás utqayllam runakunapa yuyayninkunata kamachiyta hap’ishasqanta, Diosmanta mana manchakuspa kaqkunata. Llapaq ñawirichun, hinaspa entiendenqaku kay librupi profecíakunata, kunanqa yaykushanchikmi chay sasachakuy pacha nisqaman:
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Hinaspa p’unchaypi Miguel hatun kamachiq, llaqtaykikunaq churinkunapa favorninpi sayaq, sayarinqa; chay p’unchaykunapin kasqa llakikuy pacha, mana hayk’aqpas kasqachu llaqta qallarisqanmantapacha chay p’unchaykama hina. Chay p’unchaypitaq llaqtaykikuna qespichisqa kanqaku, libropi qelqasqa tarikusqa sapa huk. Kay pachaq allpan ñut’unpi puñuqkunaq achkaqninku rikcharinqaku, wakinkuna wiñay kawsayman, wakinkunataq p’enqayman hinaspa wiñay chiqnikuyman. Yachaqkunaqtaq hanaq pacha qanchaynin hina lliphipinqaku; achka runakunata allin kayman kutirichiqkunataq qoyllurkuna hina wiñaypaq wiñaykama. Ichaqa qan, Daniel, simikunata wisq’ay, librotaq sellay tukuy pacha chayamunan kama: achkaqmi kayman chayman purinqaku, yachaytaq yapakunqa.’ Daniel 12:1–4.” Manuscript Releases, número 13, 394.