Directed by the Hand of the Lord

Habakkuk's Two Tables 4 of 95

Habacucpa Iskay Tablankuna 4/95

For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.

Ñuqapaqqa sumaqta sasa kachkan huk horapi rimasqapi pusaq p’anqakuna qillqasqa willakuykunata llapanman chayanaypaq, mas o menos. Hinaspapis, si qhawankichik, iskay chunka p’anqakuna kan; chayrayku willaykichikmi mana kay qillqasqa willakuykunata ñawirisqayta munasqayta. Yuyayniyqa kaypi wakin pasaje-kunata ñawiriymi, LiveStream nisqapi qhawaqkunapaq, paykuna kay qillqasqa willakuykunata uraykachayta atinqaku; hinaspapis qhepamanta kayta DVD nisqapi qhawaqkunapaq, kaykuna paykunapaq registropi kananpaq, sichus mana ñaqapuni kay artículos paykunapaq tarisqa kaptinqa. Imatachus kunan rikhurichkanchikqa Habakkukpa Iskay Tabla-kunanmanta; kay pachapiqa llank’asqanchikqa sapallanmi Ellen White 1843 Chart nisqapi rikuchisqa chiqaqkunaqwan huk yuyayllapi kasqanta rikuchiyta munay.

The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.

Ñawpaq kimsa qhawachiykunata qaynin p’unchaw tukurqanchik, chaykunam rikuchirqan Ellen Whiteqa sut’in, chiqaptaqpas, 2520 pacha willakuyta allin kasqanta chaskisqanta Early Writings, página 236 nisqapi.

When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.

1844 watapi marzo killapi ñawpaq llakikuymanta rimashaspa, payqa nin: chay llakikuy qhepamanmi Miller llaqtapi qatipaqkunaqa Bibliata yachaytaqa qatirqanku, hinaspan tariyrqanku chay kikin qhawaykuna, mayqinchus paykunata pusarqan 1843 watata willakuyta 2520-paq, 2300-paq, hinaspa 1335-paq, chay kikin qhawaykunataqmi chaymanta 1844 watapi riqsisqa karqan, kay profetico pacha yupaykuna 1844 watapi tukukuq kasqanta sut’inchanapaq. Hinaspa rimanakurqanchik imaynamantaqa, paypa rimakusqan profetico pacha yupaykunaqa kay iskaylla kanman [1843 Chart nisqapi 2520 hinaspa 2300-man qhawarispa], mana 1335-chu. 1335 qa AD pacha periodopi qallarirqan; 1843 watapitaq tukukurqan. Chayrayku payqa 2520 hinaspa 2300 wata profecía nisqapa entiendisqanta allinchaspa qhawayninta churashan.

And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.

Hinaspanmi payqa astawanraq nirqan, chay pacha unayniypi, kimsa pacha-profecíakuna 1844 watapi tukusqanta qallarispanku qhawachiyta, kaymi chay ñak’ariyta paqarichirqan, mayqanwanmi Milleritakunata iglesiamanta qarqorqan. Chayrayku, kay pachakallpa tukukuyninpi qharikuna warmikunapas Iglesia Adventistapi ñak’arichisqa kachkanku 2520 yupaypa 1844 watapi tukusqanmanta yachachiykunata rikuchisqankurayku, manam yanqa tinkuylachu.

Apusqaq Señorpa makinwan pusasqa

So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.

Chaymi, kunanqa huk asuntumanmi kuyukusunchik, kaypi kaqman [1843 Chart nisqapi AD508-man qhawarispa]. Tarinki, sicheus mana kay Chartkunata qhawarirqankichu, Hermana White kay 1843 Chartmanta nin: “Rikurqani Señor kay Chartpi pusasqanta,” hinaspa kay 1850 Chartmantapas nin Dios kay Chart paqarichisqa-hina lluqsichisqa kasqanpi kasqanta. Chay hinaqa, payqa willawarqanchikmi Dios iskaynin kay Chartkunapa rurachiyninpi churasqa kasqanta, hinaspa imayna ñiqichisqa kasqankupas runaq yuyayllanwan munasqa kasqanta. Milleritakunaqa chayta munaychasqankuraykum rurarqanku, ichaqa Diospa kamachiyninman hina kasqa.

Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.

Kaypi hanaqpi, 677 a.C. watamanta, paykuna ima nisqankuman hina, d.C. 1843 watakama, kaymi chay columna [1843 Tablaqpi lluq’i lado paña iskay kaq columna-man rikuchispa] mayqinmi 2520-ta sut’inchan; chayqa 677 a.C.-pi qallarin, paykunataq yuyarqanku d.C. 1843 watapi tukukunanta.

And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.

Hinaspanpas kay lliphisqa rikch’ariyta 1850 Watuchasqa qillqapi waqaycharqanku, kaymanta [lloq’eq kimsayuq siq’imanta rimashaspa] 677BCmanta kaykama, AD1844. Kaymi iskaynin Watuchasqakunapi kaq 2520-pa siq’in.

And right in the middle of these columns is the cross, in both instances.

Chay columnakunapa chawpinpi kachkan cruz, iskaynin kaqpi.

And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.

Chakatan cruz ukhuypiqa kachkan “Daily” nisqaman riqsichiy. Hinaspa “Daily” nisqapa unanchaqnin, Paganismo, pagano religionpa saphinqa kikin hatunchakuymi; chaymi, kaypi rikuyta atinki Señorpa makin chaypi kasqanta, manañam huk runapa makillanchu iskaynin chart-kunapi.

For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.

Noqanchikpaq, qanpaqwan noqapaq, icha mayqen runapaqpas, sapanchik hatunchakusqanchikmanta qichusqa kananpaqqa, chakanapa sikinman hamunayku tiyan, kay iskaynin Siq’ikunaq rikuchisqanpi yuyarisqa. Chay yachachiyqa sut’inchasqa kachkan.

And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.

Chaymantapas, 2520-pa sayachiqninkunamanta rimaptinchik, chawpinpi chakatawan, yachanchik Daniel 9 nisqapa hunt’asqanman hina, Cristo hamuspa achkakunawan huk semanaqpaq rimanakuyta takyachirqan chayqa, chay huk semana 2520 p’unchawkunaqman kaqllam; chay semanaq chawpinpitaq payqa chakatasqa karqan. Chayrayku, kay Gráficokunapi sapa hukninpi kay sayachiqkunapa chawpinpi chakata rikunchik, kaykunataq Cristo achkakunawan rimanakuyta takyachisqan 2520 p’unchawkunata reqsichin.

So, now we are going to take up the Daily and Ellen White's endorsement of it.

Chaymi, kunanqa qhawarisunchik “Sapa P’unchayta” hinaspa Ellen Whitepa chayta allinchasqanman riqsisqannta.

"September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

“Septiembre 23 punchawpi, Señorqa rikuchiwarkani payqa makinta iskay kaq kutita haywarisqanta llaqtanpa puchuqnin remanententa kutichimunanpaq, chaymanta kay huñunakuy pacha tiempope llank’aykunaqa astawan kallpachasqa kananpaq kasqanta. Ch’eqechisqa kasqankupacha, Israelqa maqasqa karqa, llik’isqa karqa; ichaqa kunan huñunakuy pacha tiempopeqa Diosqa llaqtanta hampinqa, watanqa. Ch’eqechisqa kasqankupacha, cheqaq kayta mast’arichinapaq rurakusqan ch’ama llank’aykunaqa pisilla rurayninyoq karqanku, aswanqa pisillata utaq mana imatapas hunt’arqankuchu; ichaqa huñunakuy pacha tiempope, Dios paypa makinta churapusqanpi llaqtanta huñunanpaq, cheqaq kayta mast’arichinapaq llank’aykunaqa munasqanman hina ruwasqa rurayninta apamunqanku. Llapanmi huk sonqolla, kallpasapa sonqowan kay llank’aypi kanan. Rikurqanim mayqenpas pantasqa kasqanta kunan huñunakuy pachapi ñawpaq ch’eqechiy pachamanta qhawarispa ejemplokunata apaykachananta ñuqanchista kamachinapaq; imaraykuchus Diosqa kunan ñuqanchispaq mana aswan ruwaspanchu chay pacha rurasqanmanta, Israelqa hayk’aqpas manam huñusqachu kanman. Rikurqanim 1843 watapa chartninqa Señorpa makinwan pusasqa kasqanta, mana tikrasqa kananpaq kasqanta; yupaykunaqa pay munasqan hina kasqanta; makinqa hawanpi kasqanta, wakin yupaykunapi huk pantayta pakasqanta, chayrayku mana pipas rikuyta atirqachu, paypa makin horqosqa kanankama.”

"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

Chaymantataqmi rikurqani “sapa p’unchay”manta (Daniel 8:12), chay “sacrificio” nisqa simita runapa yachayninwan yapasqanku, hinaspataq mana qillqasqa textomanqa pertenesinchu; Señormi chaymanta allin qhawariyta qorqan juicio horapa waqyayninta willaqkunaman. Hukllachasqa kay kaqtin, 1844 watamanta ñawpaqta, yaqha llapaqmi “sapa p’unchay”manta allin qhawariypi hukllachasqa karqanku; ichaqa 1844 watamanta qaylla chinkasqa pantaypi, huk qhawariykunata hap’irqanku, hinaspataq tutayaywan pantasqakuna qatiq hamurqan. Pachaqa manam 1844 watamantaqa pruebaychu karqan, nitaq manam hayk’aqpas huk kutimanta pruebay kanqachu.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

Señormi qawachiwarqanmi kimsak kaq angelpa willakuyninqa rinanpaq kasqanta, hinaspa Señormi chinkasqa wawankunaman willakunanpaq kasqanta; ichaqa mana pacha nisqaman watasqa kananpaqchu. Qawarirqanim wakinqa llulla kusisqa kallpachakuyta hap’iqkuna kasqankuta, pacha willakuyta predicasqanmanta paqarisqa; ichaqa kimsak kaq angelpa willakuyninqa pachamanta aswan kallpayuqmi. Qawarirqanim kay willakuyninqa kikin cimientonpi sayayta atinanta, hinaspa mana pacha nisqapa kallpachinanpaq munasqanta; hinaspa hatun kallpawan rinqa, llamk’asqantapas ruwanqa, chanin kaypi pisiyachisqata tukukunqa.

"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.

Chaymantataqmi rikuchiwarkanku wakinkunata, paykunaqa hatun pantaypi kasqankuta, ñiqsikuqkuna kaspa paykunapa ruwanan kasqanta Machu Jerusalénman rispa, chaypim imatapas ruwanakusqankuta yuyaspa Señormanta hamunanpaq ñawpaqta. Hinallataq chay hina qhawayqa rurasqa kachkan yuyaytawan munayta kunan p’unchaypi Señorpa ruwanasqanmantam karunchanapaq, kinsa kaq angelpa willakuynin urapi; imaraykuchus Jerusalénmanraq rinankuta yuyaykukuqkunaqa chaypim yuyayninkuta churankuq, chaymantataq qollqenkutapas kunan pacha cheqaq willakuypa causanman mana quspankuchu, kikinkunatawan hukkunatapas chayman chayachinankupaq waqaychaspa. Rikurqanitaqmi chay hina misiónqa mana ima cheqaq allintapas rurayta atinqachu; ancha unayta hap’inqa judiokunamanta aslla runakunallata Cristoqa ñawpaq hamusqanpi ininankupaq, astawanraqmi iskay kaq hamusqanpi ininankupaq. Rikurqanitaqmi Satanásqa wakinkunata kaypi ancha llullachisqanta, kay llaqtapi muyuriqninpi kaq almanakunaqa paykunawan yanapasqa kayta atisqankuta, Diospa kamachikuyninkunata waqaychanankupaq pusasqa kayta atisqankuta; ichaqa paykunaqa saqisqankum chinkarinankupaq. Hinallataq rikurqanimi Machu Jerusalénqa hayk’aqpas manañam hatarichisqa kanqachu; Satanás-taq atisqanman hina llapan kallpanta churashasqanta Señorpa churinkunapa yuyayninkuta kaykunaman pusananpaq kunan, huñunakuy pacha ukhupi, llapan munayninkuta Señorpa kunan ruwanasqanman mana churankupaq, hinallataq Señorpa p’unchayninpaq wakichikuyta mana allinta qhawarinankupaq. Early Writings, 74–76.

A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.

Wakin kuskakuna rikuchisqaykuqa kay hinam: huk pasaje kan Early Writings nisqamanta, p’anqa 74. Kayta ñawpaqtaqa rimasqañam. Kaykunamanta achka imakunata kay qhawarichiypi rimasunqa, ñawpaqtaña rimasqayku; ichaqa ashkhañiqku mana entiendenchu kay pasaje Early Writings nisqapi huk wiñaychasqa tikrayninta rikhurqan. Imaynachus Early Writings libropi kachkan, runakunaqa Early Writingspi ima kaqta hap’ispanku cheqaq kayta pantasqa rikuchinankupaq. Ichaqa, sapaq qallariy qillqasqa pukyukunaman kutirinki chayqa, cheqaq kayta pantasqa rikuchinankupaq yuyaychayninkuqa chinkachisqa kachkan.

So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.

Chhaynaqaqa ancha achka imakuna kaymanta nisqa kanman. Ñuqaqa iskayllataq puntokunallata reqsisachisaq, kaypi “Sapa Punchaw”wanmi rurasqanchikrayku. Ichaqa, kay pasajepi, Early Writingsmanta, munayman qankunaqa allinta reparankichik ñawpaq iskay yuyaykunata, septiembre killapa 23 p’unchayninpi.

Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.

Allinmi. Setiembre killapa 23 punchaw, mana riqsisqa kanki chaymantaqa, chaypi qillqayman atinki 1850; Setiembre 23, 1850. Kayqa sapa p’unchaw nisqapa allinta chaninchayta unanchanapaqmi yanapan.

The end of the first paragraph is a statement that we have dealt with here already for the past few days, "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it until His hand was removed."

Ñawpaq kaq párrafopa tukukuyninqa huk rimaymi, kaypiña ñawpaq p’unchaykunapi rimasqanchikña: “Rikurqanin 1843 watapa qillqasqa cuadroqa Señorpa makinwan pusasqa kasqanta, hinaspa mana tikrasqa kananpaq kasqanta; yupaykunaqa pay munasqan hina kasqanta; makinqa hawanpi kaspa, wakin yupaykunapi huk pantayta pakarqanta, chay hinaqa mana pipas rikuyta atirqanchu makinqa qechusqa kama.”

The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?

Iskay kaqnin párrafo nin, “Chaymanta rikurqani —‘sapa p’unchay’wan tupanakuqta (Daniel 8:12) . . . .” kunanqa, munani qankuna yuyay waqaychanaykichispi kayta churaychislla—kaymanta qhepaman manam iskayrayaychu rimasunchik, Señor munaptin—imaynan “Daily” nisqa 1843 Watasqa Cuadropi rikuchisqa kachkan, kaypi, nin, “sapa p’unchayta qichusqa”; ninmi, “Daniel 12:11 y 12.” 1850 Watasqa Cuadropitaq, imaynachus “Daily” nisqamanta riman, ninmi, “pagan dominion” utaq “sapa p’unchay qichusqa kaptin,” “Daniel 11:31.” Chayrayku, kay iskay Cuadrospiqa, Daniel 11:31manta hinaspa Daniel 12:11manta paykuna reqsisqanku énfasisqa kasqanqa “Daily” nisqapa qichusqa kayninmi. ¿Allinchu?

And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."

Daniel 11:31pi, Daniel 12:11pipas, hebreo simipi “take away” nisqaman t’ikrasqa simiqa sur nispanmi; chayqa “qichuy” ninmi; “hurquy” ninmi.

But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."

Ichaqa, Daniel 8 nisqapi, chunka hukniyuq versículopi, maypichus ninku sapa p’unchay kaqta qichusqa kasqanta, chaypiqa hukniraq hebreo simim kachkan. Chayqa rum sutiyuqmi, hinaspan nin “hoqarinapaq hinaspa hatunchanapaq.”

So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.

Chhaynaqa, William Millerqa Cruden’s Concordance nisqata llamk’achkarqan, hinaspa Cruden’s Concordanceqa manan ima yachaytapas qonkichu hebreo simimanta nitaq griego simimantapas. Chhayrayku, Señorqa Milleritakunata pusasharqan; imaraykuchus, Daniel libropi Sapa p’unchaw nisqamanta kimsa cheqellapi rimakun: Daniel capítulo 8, Daniel capítulo 11, hinaspa Daniel capítulo 12. Capítulos 11 hinallataq 12-pi, hebreo simipi “take away” nisqaman tikrasqa simiqa “take away” niytaqmi niy. Chaytan kay Cuadrokunapi sinchita qhawachkanku: paganismota hurqusqankumanta pacha 1290 hinaspa 1335 profecíakuna qallariyninkuta hap’inqaku.

But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.

Ichaqa, Daniel 8piqa, sapa p’unchaw nisqa qichusqa kaptin, mana anchata qichusqa kaymanta rimashanchu; aswanqa Paganismopa religionnin hoqarisqa hinaspa hatunchasqa kaymanta rimashan. Chayrayku, Milleritakuna allintam hap’irqanku. Paykunaqa Danielpi iskay kapitulukuna rimanakusqanmanmi ñawinchakunku, maypichus sapa p’unchaw nisqa qichusqa kasqanmantawan rimashan.

But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.

Ichaqa Qillqakunapi kaypi, hinaspa original pukyu qillqakunaman kutirispa, kay capítulo-pi rikunkichikmi qallariyninpi Daniel 8:12 nisqa kay t’aqwi mana chaypi kasqanta. Mana yachanichu Ellen White paykunata nirqanchu 1882 watapi Ichaqa Qillqakunata imprimichkaptinku chayta chayman churaychik nispa, utaq huk allichaq editorkuna chayta churarqunchikchu. Mana chaywan mancharisqachu kani, imaraykuchus kaypiqa mana chinkachisqa kasqanmanta rimanchu.

It says in the second paragraph, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry."

Iskay párrafopi nin: “Chaymantan ñoqaqa rikurqani ‘sapa p’unchay’ nisqawan tupachisqa (Daniel 8:12) imapaqpas, ‘sacrificio’ nisqa simita runapa yachayninwan yapasqa kasqanta, hinaspa mana qillqasqa textoman pertenecesqanta; chaymanta Señorqa chaypa cheqaq qhawariyninta qorqan juicio horapa qayakuyninta willaqkunaman” nispa.

Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.

Kunan watakunawanmi huñunakuyta wak allin reqsisqa pastorkunawan Alemania llaqtapi, hinallataq wak seminaryopi yachachiqkunawan Alemania llaqtamanta, achka watakuna ñawpaqpi, Alemania llaqtapi, maypichus ñoqaqa rimarirqani, hinaspataq paykuna kay willakuyman ruminkuta wikch’umurqanku.

And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.

Chaypiqa Italia llaqtamanta huk pastor karqan, paytaq kay versículomanta huk mana yuyayniyuq rimayta nisqa. Hinaspan nisqantaqa kayhinam karqan—sapa kuti achka mana yuyayniyuq rimaykuna kachkan “Diario” nisqamanta, chayrayku kay mana yuyayniyuq rimayqa achka kutitaqmi apaykachan, kaypitaqmi registroman churasaqku. Nin: “Hinaqtinmi rikurqani —diario’ nisqawan tupaqta (Daniel 8:12), —sacrificio’ simiqa runapa yachaywan yapasqa kasqanta, hinaspa qillqaman mana pertencisqanta, Señor-taq cheqaq qhawariyninta qosqanta juicio pacha waqyayta qowaqkunaman.” Kaymi mana yuyayniyuq rimayqa: Ninku Ellen White mana “Diario” nisqata kaypi sayachishanchu; aswanqa Pionerokunapa entiendenakuyninta sayachishan, maypichus “sacrificio” simi runapa yachayninwan yapasqa karqan, hinaspa qillqaman mana pertenecisqanchu. ¿Allinchu? Chaymi, kay Italia pastorqa kay rimayta rurashan.

And I said, "Well, explain the next sentence to me, Pastor."

Hinaspa nirqani: “Allinmi, qhawaykuchiway chay qipa simita, Pastor” nispa.

The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.

Qatiqninpi ninqa: “Hukllachakuy kasqanrayku, 1844 wataman ñawpaqta, casi llapanmi hukllachasqa karqaku ‘sapa p’unchay’ nisqapa allin yuyayninpi; . . . .” Kayqa mana runapa yachay-sapa kaywan “sacrifice” simita yapasqankumanta allin qhawaymantaqa kanchu. Kaypi Ellen White—hinaspa kayqa sasa kashan, kayqa ancha sasa kashan kay p’unchawkunapi Adventismo ukhupi uyariyta mana munaspa, rikuyta mana munaspa qhipakukuq runakunapaq. Kay pharrafotaq, ichapas aswan achka teologokunam kay pharrafomanta salvacionninkuta chinkachirqaku, Profecía Espíritupi ima huk pharrafoqtapas aswanqa. Mana hatunchasqachu rimashani; yuyani ichapas chayqa chiqap kasqanman hina.

In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.

Iskay chunka wataq pachaq qallariyninpi, “Diario” nisqapanta llulla qhawariynin Adventismo ukhupi yaykuchisqa kaptin, kay sasachakuy iskaynin ladonkunapi maqanakusqakuna llapallankum yachaq karqanku paykuna kay párrafomanta maqanakushasqankuta. Maypachachus Stephen Haskell hamurqa Pionerokunap qhawariyninta amachaq, mayqen qhawariymi “Diario” nisqa Paganismo kasqanta nisqa karqa, imatataq ruwarqa? Kay 1843 watapi Chart nisqata yapamanta hurqurqa, hinaspataq kay párrafota urayninpi churarqa. Chayrayku kay párrafoqa ch’aqwapa chawpinmi, kaypitaq achka, achka qhari runakuna kikin espadankuman urmaykuspa wañurqanku.

So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.

Chayqa, kaypi qamman qawachiyta munani chaypa aswan pisillamanta qallarispa, imaraykuchus kunan p’unchawkunapi Steve Wohlberg, White Horse Ministries nisqamanta, hina runakuna kay willakuyta hark’ashanku. Hinaspa huknin rimayninkunaqa kayhinan: “Allinmi, Ellen Whiteqa mana hayk’aqpas Daily nisqapaq mayqin sayayninta charirqachu, chayrayku noqapas manam huk sayayniyuq kayta tiyanchu”, nispa; chayqa ancha mana yuyayniyuq sayay karqan. Ichaqa, payman qusqanchikchus posibilidadta, Ellen White mana chaypaq huk sayayninta charisqanta, kay cita nisqapi imatataq nin? Payqa ninmi Pionerokunaqa chaymanta allin qhawayniyuq kasqankuta. Pay mana imachus kasqanta yachasqanchuspas, kaypin nishan huk allin qhaway kasqanta; chayqa niyta munan mana allin qhawaypas kasqanta, ichapas ashka mana allin qhawaykunatapas.

You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.

Qankunaqa Vance Ferrell hina runakuna kanku. Vance Ferrell nisqapiqa; runakunaqa Vance Ferrellpa proféticota qhawayninmanmi confianku, ichaqa noqaqa mana yachanichu imarayku. Vance Ferrellqa mana sapallanchu, ichaqa payqa chay runakunamanta hukninmi, sapa p’unchay nisqaqa iskayninta representan nin: paganismota hinallataq Cristopa Santuarionpi ministeriontapas. Allinchu? Payqa nishanmi kay símboluqa Satanástawan Cristotawan representan.

What kind of discernment is being employed with that kind of reasoning?

¿Ima hina yuyaychaymi chayna yuyaywan llamk’achisqa kachkan?

Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?

Allinmi, Hermana White, kaypi “Diario” ima niykaptinpas, payqa ninmi huk allin qhawariy kananta. Chayrayku, kaypi chay qallariy yuyaywanqa aswanpas acuerdoyku atikun, ¿aw?

"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—

Chaymantanmi rikurqani “sapa p’unchay” nisqaman hina (Daniel 8:12), “sacrificio” nisqa simiqa runapa yuyay-sapa kayninwan yapasqa kasqanta, hinaspa mana qillqasqa textoman pertenecesqanta; Señorqa chayta allin yuyaywan qhawayta qorqan juicio pacha willakuyninta waqyasqankunaman. Hukllachasqa kay lluqsisqa kachkaptin, 1844 watamanta ñawpaqta, casi llapanmi “sapa p’unchay” nisqapa chiqap qhawaynillanpi hukllachasqa karqanku; ichaqa 1844 watamanta qhipaman pantasqa chaqruykunapi, huk qhawaykuna chaskisqa kanku,

This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?

Kaymi karqa imataq italyanu pastor-man niqani. Nirqani: “Allin. ¿Atiynikichu quwanaykipaq mayqin historiapi qillqasqakunata maypichus 1844 qhipaman ‘sacrificio’ nisqa simimanta huk rikch’aq yuyaykuna chaskisqa karqan?”

And he kind of backed out of that at this point.

Hinaspanqa, kay pachapiqa, chaymantaqa huk t’aqllayman hina kutirqa.

Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.

1844 watamantaqaqa, “Diario” nisqap huk qhawariyninkunata hap’irqanku, hinaspa ¿imataq paqarichirqanku? Tutayaqtawan pantasqa mana allin yuyayta.

Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.

“tutayaywan pantasqa kay” nisqata uraymanta siq’ichiychis, Sister Whiteqa Diario nisqamanta astawan rimarishaspa, tutayaywan pantasqa kaymanta rimarin, chaykunamanta wakinkunata kunan paqariyninpi qhawachisqaykichis.

Take the wrong view of the Daily and it produces darkness and confusion.

Sapa p’unchaymanta pantasqa qhawariyta hap’inki chayqa, tutayayta chaymanta pantaychaq chinkaytapas paqarichin.

"Time has not been a test since 1844, and it will never again be a test."

“Pachaqa 1844 watamanta pacha manam huk pruebaychu karqa, manataqmi kutimuspalla hayk’aqpas huk prueba kanqachu.”

So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.

Chaymi, kaypi qhawasqayki “Diario” nisqawan tupaqllapi, kaymi argumento. Kunan p’unchaw kaymi argumento; kaymi argumento Ellen Whitepa churin haykuchisqan. Hukkunapas haykuchirqanku, ichaqa paymi Adventismopa historiankama qillqasqa willakuypi churarqan. Chayqa kaymi: kay pasaje liyispa, pacha churaypa contexto nisqanta entiendenaykipaqmi kanan.

—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

—“huk jawq’i qhawariykuna chaskisqa kashanku,”—sapa p’unchaw nisqamanta rimaypi—“hinaptin tutayaypas pantasqapas qatiykusqan. Pachaqa manam 1844 watamanta pacha huk pruebaychu karqan, nitaq manam hayk’aqpas hukmanta pruebay kanqachu.”

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."

Señormi rikuchiwashqa kani, kimsa kaq angelpa willakuynin rinqa, hinaspa Señorpa ch’iqikachisqa wawakunaman willasqa kanqa; ichaqa mana pacha churasqachu kanan.

Do you see why Willy White is saying that we need to see the context of time-setting?

¿Rikunki imarayku Willy White ninchisqa pacha churaypa contexto-ninta qawananchikpaq kasqanta?

It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.

Rimayqa allinchu mana allin qhawariykuna “Daily”manta paqarichisqan pantasqa kaymanta; pachaqa mana huk pruebay karqanchu; chaymanta qhipamanqa kan huk párrafo pacha churasqamanta.

Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.

Allinmi, kayta entiendenayki tiyan: kay párrafo pacha churaymantaqa, mana karqachu qallariy qillqasqa pukyumanta; hinallataq, pachaqa mana huk pruebachu kasqan nisqa rimayqa, chay oraciónqa tikrasqa kashan. Chayqa Ellen Whitepa qallariy yuyayninta pantasqa rikuchin. Payqa mana imatapas pachata churaymanta Diariowanqa tinkuchirqachu. Kaymi kunan tutamanta qhawayta munasqayku.

So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.

Chaymi, imaynachus ñawpaqta nisqayhina, mana kay llapan p’anqakunatañachu ñawinch’asun. Ñoqaqa kaykunata qankunapa makinkunapi kananllatam qhawasaq, nisqayta qankuna tupachinaykichikpaq; imaraykuchus, runa kasqayrayku, kanmanmi pantaspa qankunata pantachisqay.

Arthur White—"The Context of Time Setting"

Arthur White—“Pacha Churaymanta Churakuypa Contexton”

"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.

Ñawpa qhawayta hap’iqkunaqa nirqanku kay rimaypa siminkuna [Early Writings, 74–75.] hanaq pacha yupaychasqan kasqanta, “sapa p’unchay” nisqanmanta qhawayman, mayqinchus Miller hap’irqan, chaymantataq qhipaman Uriah Smith kutichirqan.

Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,

Arthur White, Willy Whitepa churin, Ellen Whitepa historianninpaj suqta volumenkuna qillqasqanpi, taytanpa allin qhawariyta sapa p’unchawmanta mana chaskisqan ruwayninmanta rimashaspa, ninmi EGW, volumen 6, p’anqa 252pi,

"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—

«Ñawpaq qhawayta qatiqkuna»—sapa punchawqa Paganismota rikuchisqan nisqanmanta—«kay rimaypa simin [Early Writings, 74–75.] hanaq pacha allinchasqanta churaran Millerpa, chaymanta qhipaman Uriah Smithpa yapamanta nisqa sapa punchawpaq qhawayninman» nisqankuta hap’irqanku.

If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."

Sichus Arthur White cheqaq, chiqaq histurya qillqaq kanan karqanman chayqa, ¿yachankichu imatachus chaypi niyman karqa? Payqa huk simillata churayman karqa chayman; ichaqa, Arthur White, kaypi pantarqa. Payqa ninqa karqa: “Ñawpaq qhawayta qhatiqkuna allinta hap’irqaku kay willakuypa simi nisqanta, —hap’irqaku kay willakuypa simi nisqanta [Early Writings, 74-75.]—, hanaq pachapa sayayninta churashasqanta Millerpa hinaspa qhipaman Uriah Smithpa kutichisqa ‘daily’ nisqanmanta qhawayman.”

But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.

Ichaqa mana allinta chayman churanchu. Payqa llaqtanapi hap’ipakusqankuta rimashanlla, hinaqa pantasqa sayayninta hap’ipakuyta atinman hina. Ichaqa mana chaynachu karqan; allin sayaynintan hap’ipakusqaku.

—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—

—“Musuq qhawayta sayaqkuna”—taytan Willy, A. G. Daniells, W. W. Prescott, hinallataq ñuqa, kunanqa manam chayman risaqchu—“Musuq qhawayta sayaqkunaqa nirqanku chay willakuyqa contexto nisqanpi hap’inasqa kananpaq—pacha churaypa contextonpi.”

We just told you their argument in Early Writings, page 74.

Ñamraqmi qankunaman willarqayku paykunapa rimayninkuta Early Writings, página 74-pi.

—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.

—“Musuq qhawayta sayaqkunam nirqanku chay rimayqa contexto-pi hap’ikunamanta kananpaq — pacha churay contexto-pi. Ellen White-pa kutikachisqa rimayninkuna, ‘mana k’anchayniyuq kani kay punto-manta’ (Letter 226, 1908) nisqanmanta, hinaspa ‘mana atini sut’inchayta allinta tapusqa puntokunata’ (Letter 250, 1908) nisqanmanta, hinaspa paypa mana atisqanmanta huk chiqaq, sut’i rimayta ruwanata, maypachachus tapuy chaymanta sinchita mañakusqa karqa, rikuchkarqa tukuy chaykunata paykuna conclusiónninkuta yanapananpaq. Paykunam takyakuq hina yuyarqanku Ellen White nisqanwan qusqa willaykunaqa mana tinkunqachu historia-pa sut’inchasqa ruwayninkunawan.” Arthur White, EGW, volumen 6, 252.

The Original Version—Review and Herald, November 1, 1850

Qallariynin Huknin—Review and Herald, November 1, 1850

And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.

Hinaspa ñawpaq qillqakuna, p’anqa 74, hayk’aqtaq hurqusqa karqan? 1882 watapi; Early Writings sutiyuq libroqa 1882 watapi hurqusqa karqan.

But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.

Ichaqa rimanakusunapi ñawpaq qillqakunaq nisqanmanta kaypi yuyaychashanchik p’unchawpi tarikusqanqa Review and Heraldpi kashan, noviembre 1, 1850, chaytataq qankunaqa qillqasqaykikunapi charinkichik. Hinaspa achka párrafokunam kashan, nisqayhinataq, manam llapantañachu ñawirisunchik.

We see four paragraphs on page 2, then four paragraphs on page 3:

Rikunchik iskay kaq raphi 2 nisqapi tawa párrafo-kunata, chaymanta raphi 3 nisqapipas tawa párrafo-kunataraq:

"Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.

Munatapas panikuna, kuyasqallaywan munani huk pisillata qillqayta qankunaman qunayta, imatataq Señorqa chayraq qhawayniypi qhawachiwashan. Qhawachisqa karqani Jesuspa sumaq kayninta, hinallataq angelkunapa huknin hukninwan munakuyninta. Angelqa nirqan: —¿Manachu qhawarinkichik munakuyninkuta?— chayta qatipaychik. Chay hinallataq Diospa llaqtanqa huknin hukninwan munakunan. Aswan allinmi huchachayqa kikiykipaq urmanan, ama wawqeykipaqchu. Qhawarqani chay willakuyta —qapuqniykichikta rantikuychik, limosnatataq quychik— nisqata, wakinkunaqa mana sut’i k’anchayninpi qusqankuta; hinallataq Salvadorninchispa siminkunapa cheqaq yuyayninqa mana sut’ita rikuchisqa kasqanta. Qhawarqani rantikuyta munasqankupa yuyayninqa mana llamk’ay atiyuqkuna, kikinkumanta kawsayta atiyuqkunaman qunaypaqchu kasqanta; aswanqa cheqaq kayta mast’aripananpaq kasqanta. Huchanmi llamk’ay atiyuqkunata, qilla kayninkupi yanapayta hinallataq kusichiyta. Wakinqa llapa huñunakuykunaman riyta ancha kallpachakusqaku; mana Diosta hatunchanankupaqchu, aswanqa —t’antakunarayku, challwakunarayku.’ Chay hina runakunaqa aswan allinmi wasinkupi makinkuwan llamk’ankuyman karqan, —allin kaqta,’ ayllunkupa necesitakuyninkuta hunt’achinankupaq, hinallataq imallatapas charinankupaq, kay ancha chanin kunan pacha cheqaq kaypa causanta sayachinankupaq.

"Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.

Wakinniytaqmi, rikurqani, mana allinta pantasqa kasqankuta onqosqakunapa hampisqa kananpaq mañakusqankupi mana iñiqkunapa ñawpaqenpi. Sichus noqanchis ukhupi pipas onqosqa kanman, hinaspa iglesiapa kurakankunata qayaspa paymanta mañakunman paypa hawanpi mañakunanpaq, Santiago 5:14, 15 nisqanman hina, Jesúspa ejemplonta qatipaykuyman. Payqa mana iñiqkunata cuartomanta qarqorqa, chaymantataq onqosqata hampirqa; chayrayku noqanchispas maskhaykuyman t’aqasqa kayta mana iñiypa kasqanmantan mana iñiyuqkunamanta, noqanchis ukhupi onqosqakunapaq mañakuspa.

"Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.

Chaymiqa kutichisqa karqani chay pacha-man, maypachachus Jesus sapallanpi discípulonkuna-ta pusarqan hanaq cuarto-man, hinaspan ñawpaqta chakinkuta mayllarqan, chaymantaq pakisqa t’antata mikhuqta qorqan paykunaman, pakisqa cuerponta rikuchinampaq, hinaspa uvaspa yakuyninta yawarnin hich’asqa kasqanta rikuchinampaq. Rikurqani tukuy runakuna kaykunapi sumaq yuyaywan purinanku, hinaspa Jesuspa ejemplonta qatipunanku; kay ordenanzakunata ruraspanqa, mana iñiqkunamanta aswan atisqan hina t’aqasqa kananku.

"Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.

Chaymantam qhawachisqa kani, qanchis qhepa plagas nisqakuna uraykuchisqa kanqanku, Jesús Santuario-manta lluqsisqan qhipata. Angelmi nirqan—Diospa, hinallataq Corderopa phiñasqanmi mana allinkunapa chinkachisqankuta utaq wañuyninkuta apamun. Diospa rimayninwan santoskuna kallpasapa, manchaypaqtaq kanqaku estandartekunayuq huk ejército hina; ichaqa chay pachaqa mana qelqasqa juicio nisqata hunt’achinqakuchu. Juiciopa hunt’asqanqa 1000 watakuna tukukuyninpi kanqa.

"After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.

Santu kuna mana wañuq kayman tikrasqa qhepaman, hukllapi hoqarisqa kanku, arpankuta, coronnankuta, hukkunatapas chaskispa, Llaqt'a Santuyman yaykuspa, Jesuswan santu kuna juzgayninpi tiyanku. Qillqasqa librokuna kicharisqanku: kawsaypa libro, wañuypa libro. Kawsaypa libroqa santukunapa allin ruwayninkunata apamun, wañuypa libroqa mana allin runakunapa millay ruwayninkunata apamun. Kay librokunaqa Estatuto libro, Bibliatawan tupachisqa karqan, chayman hina juzgasqa karqanku. Santu kunaqa Jesuswan huk yuyayllapi, wañusqa mana allin runakunapa contranpi juzgayninkuta rimanku. Qhawariychik, nisqa angelqa, santu kunaqa Jesuswan huk yuyayllapi juzgayninpi tiyanku, sapa huk mana allin runamanpas cuerponpi rurasqanman hina tupachinku, chaskinanpaq imapas sutinkunaman churaykusqa kachkan, juzgaynin hunt'asqa kasqan p'unchaypi. Kaytan rikusqani, kayqa santu kunapa Jesuswan kuska ruwasqanmi karqan Llaqt'a Santupi, pachaman uraykuchkananpaq manaraq, waranqa watakuna ukhupi. Chay waranqa watakunapa tukukuyninpiqa, Jesus, angelkuna, hinaspa paywan llapa santukuna, Llaqt'a Santumanta lluqsinku; paykuna kuska pachaman uraykuchkaptinqa, wañusqa mana allin runakuna kawsarichisqa kanku. Chaymantataq, “payta t'oqsirqanku” nisqa kikin runakuna, kawsarichisqa kaspa, karumanta qhawanqaku tukuy hatun k'anchayninpi, angelkunawan santukunawan kuska hamuqta, hinaspa payrayku waqanqaku. Makinkunapi, chakinkunapi clavokunapa señalkunata qhawanqaku, hinaspa costadonman lanzawan t'oqsichisqa kasqanmanpas. Clavokunapa, lanzapapas señalkunaqa chay p'unchaypi hatun k'anchaynin kanqa. Waranqa watakunapa tukukuyninpin Jesusqa Olivos Orqopi sayarin, orqoqa iskayman rakikapun, hinaspa hatun pampaman tukupun. Chay pachapi ayqeqkunaqa chayraq kawsarichisqa mana allin runakunam. Chaymantataq Llaqt'a Santu uraykamun hinaspa pampapi tiyaykukapun.

"Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.

Chayqa qhipamanmi Satanásqa millay runakunaman, kawsarichisqa kaqkunaman, espiritunta hunt’achin. Payqa llamp’u simiwan sonqochan, llaqtapi kaq ejércitoqa pisillam kasqanta, paypa ejércitoñataq hatun kasqanta, hinaspa santoskunata atipayta hinaspa llaqtata hap’iyta atisqankuta. Satanás ejército-ninta huñuchkaptin, santoskunataq llaqtapi kaspa, Diospa Paraísonpa sumaq kayninta, qhapaq kaynintawan qhawachkarqanku. Jesúsmi paykunapa ñawpaqninpi karqa, pusaspa. Chaylla ratollapi munay Salvadorqa ñuqayku ukhummanta chinkarurqa; ichaqa manaraq unayllataqmi uyarirqayku munay siminta, nispa: “Hamuychik, Taytaypa bendecisqa kaqkuna, kay pachapa qallariyninmanta pacha qankunapaq wakichisqa reinota herenciata jap’iychik.” Jesúspa muyuriyninman huñukunayku; hinaspataq llaqtapa punkunkunata wichq’aspallaraq, ñak’ariyqa millay runakunapaq willasqa karqa. Punkukuna wichq’asqa karqan. Chaymanta santoskunam phalankunata llamk’achispa, llaqtapa perqan pataman wicharirqanku. Jesúsqa paykunawan kuskallataqmi karqa; coronanqa lliphipirqan, ancha qhapaqtaqmi karqa. Coronamanta coronan ukhunpi kaqmi karqa, qanchis yupayniyuq. Santoskunapa coronankunaqa aswan ch’uya qoriwan rurasqa karqanku, ch’askakuna-wan sumaqchasqa. Uyakunaqa qhapaq kaywan k’anchaykuchkarqan, imaraykuchus paykunaqa Jesúspa sut’in rikch’ayninpi kasharqanku; hinaspa hatarispanku, llapankutaq kuska kuyurispanku llaqtapa pataman rispanku, ñoqaqa chay qhawaywan sonqoy apasqa kachkarqa.

"Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.

Chaymi mana allinkuna rikurqanku imatataq chinkachirqanku; hinaspan ninata Dios paykunaman samachirqan, hinaspan paykunata tukuruq. Kaymi karqan Juicio nisqapa hunt’asqa kasqan. Chaymanta mana allinkuna chaskirqanku hinallataq imaynatachus santos Jesuswan hukllachasqa paykunaman tupuchirqanku chay 1000 watakunapi. Chay kikin Diosmanta nina, mayqinchus mana allinkunata tukurqan, llapa kay pachata picharqan. P’akiska, llachhapa urqukuna sinchi ruphaywan chullurqanku, wayra pacha hinallataq, hinaspan llapa ichhu hina kaqkuna tukusqa karqanku. Chaymanta herenciayku ñawpaqniykupi kicharirqan, hatun sumaq, kuyayllapaq; hinaspan musuqmanta ruwasqa llapa kay pachata herenciaykurqayku. Llapañiyku hatun qapariywan rimarirqayku: ¡Gloria, Aleluya!

"I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—

Noqapas rikurirqaniña, michiqkunaqa tapukunanmi paykunaman, pikunapim allinta confiayta atinku chaykunaman, pikunachus llapa willakuykunapim karqanku, hinaspa llapa kunan pacha cheqaq yachachiykunapim sayasqa kachkanku, manaraq ima musuq ancha importanq punto-ta rimarichkaptinku, mayqintachus paykuna yuyanku Bibliam sayachisqanman hina. Chaymantam michiqkunaqa tukuy sonqowan hukllachasqa kanqaku, hinaspa michiqkunapa hukllayasqanqa iglesiapi musyasqa kanqa. Chayna puriyta rikurirqani, mana kusisqa rakinakuykunata hark’ananpaq; chaymantataq mana ima peligropas kanqachu ancha chanin uywakuna rakisqa kananpaq, ovejakuna chinkirisqa kananpaq, mana michiqniyuq.—

And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.

Hinaspanqa tukuynin wichqakun pichqa aswan párrafo-kunawan, chaykunataq huk cajapi qankunapaq churashani, imaraykuchus kay pichqa párrafo-kunaqa chay artículo ukhumanta kanku mayqenkunachus qhepaman Early Writings nisqapi rikhurinqa. Chayraykun kay qhipa pichqa párrafo-kunaqa muyuriq cajayuq kanku.

"September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.

23 punchaw sitriymbripi, Señorqa rikuchiwaraqmi payqa makinta iskay kutita mast’arirqan llaqtanpa puchuqninta kutichimunanpaq, hinaspataq kay huñunakuy pachapi llamk’aykuna astawan kallpachakuspa ruwasqa kananpaq. Ch’iqichisqa kay pachapi Israelqa maqasqa, llik’isqa karqan; ichaqa kunan kay huñunakuy pachapi Diosqa llaqtanta hampinqa, watapaytataq ruwanqa. Ch’iqichisqa kay pachapi cheqaq kayta mast’arichinapaq ruwasqa kallpachakuykunaqa ancha pisilla rurayniyuq karqan, pisillata utaq mana imatapas rurarqanichu; ichaqa huñunakuy pachapi, Dios makinta churamuspa llaqtanta huñunapaq kasqanrayku, cheqaq kayta mast’arichinapaq ruwasqa kallpachakuykunaqa munasqan rurayta hunt’anqa. Llapanmi hukllachasqa, kallpachasqataq kay llamk’aypi kanan. Rikurqanimi p’enqay kasqanta pipas ch’iqichisqa pachaman qhawarispa chaypi kawasqakuna hina kunan huñunakuy pachapi ñuqanchikta kamachinapaq rimarinan; imaraykuchus Diosqa kunan ñuqanchikpaq manam chay hinaqa aswan ruwanmanchu, chayqa Israelqa hayk’aqpas manam huñusqachu kanman. Cheqaq kayqa huk qillqasqa p’anqapi willasqa kananqa, imaynatachus willakuspa predicasqa kanan hina, chay hinallataq ancha necesitakusqa.

"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

Señorqa qhawachiwaraqmi 1843 watapa tablan makinqa kamachisqa kasqanta, hinaspa mana mayqin partellampas tikrasqa kananpaqchu; yupaykunapas pay munasqan hina kasqankuta. Makinmi wakin yupaykunapi pantasqa kasqanta hawanpi karqa hinaspa pakarqa, chayrayku mana pipas rikuyta atirqachu, makinqa hurqusqa kama.

"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.

Chaymantam rikurirqani “Sapa Punchawpaq” nisqaman hina, “sacrificio” nisqa simiqa runapa yachayninwan yapasqa kasqanta, hinaspa mana qillqasqa qillqaman pertenecesqanta; Señor-taq allin qhawayninta qorqan juicio pacha qayakuyninta willaqkunaman. Huñunakuy kasqanpacha, 1844 wataman ñawpaqta, yaqapas llapa runakuna “Sapa Punchawpaq” nisqapa allin qhawayninpi hukllachasqa karqanku; ichaqa 1844 watamanta pacha, chinkasqa pantay ukhupi, huk qhawariykunata jap’irqanku, hinaspa tutayaywan pantaymi qatiq hamurqan.

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.

Señorqa rikuchiwasharqanmi pachaqa mana 1844 watamanta pacha pruebaychu kasqanta, hinaspataq pachaqa manam hayk’aqpas yapamanta pruebaychu kanqa.

"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."

Chaymantataq reqsichisqa karqani wakinkunaman, hatun pantasqapi kashaqkunaman, kayta nispa: Señor hamunanpaqraqmi santoskuna Ñawpaq Jerusalénman rinanku, hukkunapas chay hina. Chayna qhawariyqa yuyaytawan sonqotaqa Diospa kunan llamkayninmanta anchuchin, kinsa kaq angelpa willakuynin ukhupi; imaraykuchus sicheq Jerusalénman rinanchikpaq kanqa chayqa, yuyayninchikqa naturalmente chaypi kankan, qolqeykuwan kaqninchikpas huk llamkaykunamanta hark’asqa kankaq, santoskunata Jerusalénman apanapaq. Rikurqanim, imarayku chay hatun pantasqaman yaykunankupaq saqisqa karqankuqa, mana pantasqankuta willakuspa saqerqankuchu, ashka watakuna ñawpaqtañam chay pantasqakunapi kasqankurayku. Review and Herald, 1850 watapa noviembre killa 1 p’unchaw.

Do you see them? Do you know what I am talking about?

¿Qhawankichu? ¿Yachankichu imatam rimashani?

Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.

Allinmi. Kay pichqa qhipa párrafokunaman yaykusunchik chayqa, wakin imakunataqa originalpi hukniraq kasqanta rikunkichik, mana Early Writings, página 74 nisqapi tarinkichikchu.

FROM THE AUDIENCE: So, you are saying these in the box are the originals?

UYARIQKUNAMANTA: Chayqa, nisqayki hina, kaykuna kajunpi kaqkunaqa originalkuna-chu?

These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.

Kay kajunapi, kaykunaqa kay qallariy qillqapi qhipa phisqa párrafokunam kanku, hinaspa kay kajaqa paykunata muyurinqa. Kay phisqa párrafokunaqa tukukuypi Early Writings, página 74-man chayanku.

But, when was this printed, when was this written? November 1850.

Ichaqa, ¿hayk’aqtaq kayqa qillqasqa karqa, hayk’aqtaq kayqa qillqasqa karqa? Noviembre killapi, 1850 watapi.

So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.

Chaymi, kay pichqa párrafo-kunamanta tikrasqa kananpaq imakuna kasqankuta hatun qillqawan rikuchirqani. Kaypiqa huk metamorfosis kanqa; imaraykuchus, ancha qayllapi, 1851 watapi, Ellen G. Whiteq *A Sketch of the Christian Experience and Views of Ellen G. White* sutiyuq libronqa imprimisqa kanqa, hinaspan kay párrafo-kunata hap’ispa *A Sketch of the Christian Experience and Views of Ellen G. White* ukhuman churanku. Kaymantataq [*Review and Herald*, November 1850 nisqa artículo-manta] *A Sketch of the Christian Experience and Views of Ellen G. White* kama, kay pichqa párrafo-kunapi wakin pisilla editorpa tikraykuna rurasqa karqan. Hinaspataq, 1851 watapi *A Sketch of the Christian Experience and Views of Ellen G. White* mantam 1882 watapi *Early Writings* kama, aswan wakin editorpa tikraykuna karqan; chay editorpa tikraykunataqmi *Early Writings*, página 74 nisqaqa sasachakusqa, q’ewisqa rikurinanpaq ruwanku.

So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.

Chhayna tawaq pichqa párrafo-kuna, original manuscrito-pi tukukuqkunapi, ñawpaq párrafo-pi, “23 de septiembre, Señorqa rikuchiwaraqniy…”, chayqa cambiasqa kanqa.

In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.

Qatiq párrafokunapi: “Chaymantan rikurqani . . .”; “Chaymantan rikurqani . . .”; “Señorninmi qawarichiwankurqa . . .”; hinaspa, “Chaymantan reqsichiwakurqani . . .”; kay imakunam huk pisilla allinchaykunata chaskinku.

Shown Ten Primary Truths in Thirteen Paragraphs

Chunka kimsayniyuq pharaqkunapi chunka ñawpaq chiqaqkuna rikuchisqa

But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.

Ichaqa, kay chunka kimsayuq párrafokunapi qillqasqa qallariq artículo-manta qhawayta munani, payqa chunka hatun asuykunata rikuchirqan.

And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .

Kunanqa yuyarini imarayku kaykunata qillqasqa k’anchaywan churashqayta. Mana chaykunata tikrachinqaku raykuchu. Qankunapaqmi huk imata sinchita reqsichini, rikuyta munankichik chayqa, kay chunka kimsayuq párrafokunapi payman kayta qawarichirqanku . . . , kayta qawarichirqanku . . . , kayta qawarichirqanku . . . , kayta qawarichirqanku. Huk imata qawarichisqa kaptin, chaymanta ñuqanchikman willakusqan qhepamanqa, huk imatawanmi qawarichirqanku, mana sut’ita chayraq qawasqanwan tinkisqachu kananpaq: “Kayta qawarichiwarqanku . . . ; kayta qawarichiwarqanku . . . ; kayta qawarichiwarqanku . . . .”

You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.

Qanmi rikuyta atinki hinaspa kikiykiyáq ñawinchayta atinki, ichaqa payaman rikuchirqanku chunka hatun cheqaqkuna kay chunka kimsayuq párrafokunapi.

Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.

Kaymiqa ima rikusisqan. Rikusisqa karqa Diospa munakuyninmanta, ofrendakunamanta, onqosqakunapaq mañakuymanta, santa mikuy serviciumanta, Millenniowan tinkisqa Qanchis Qhipa Plagakunamanta, musuq k’anchaymanta, 1844 watamanta qhipa huñukuymanta, qillqasqata ruranamanta, 1843 watapa Chartninmanta, “Diario” nisqamanta, “pacha” nisqamanta huk pruebahinata, hinaspa Jerusalénman peregrinacionkunamanta. Chayta allinta ñawirispaqa, kayqa manam yuyaykunapa puriyninchu. Aswanqa, ancha sut’ita, “Kayta rikusqani” nispam, payqa imatachus rikusqanta qillqan; hinaspa rikusqa karqa imapas mana necesariamente hukninwan tinkisqa kasqanta. Chayta qhawaytaqa kanki; imaraykuchus, kay párrafokunata huñuyta qallarispaqa, huk yuyayta ruwanku pay chayta nisqanta hina, ichaqa cheqaqpim mana chayta nisqachu.

Review and Herald, November 1, 1850

Review and Herald, 1 de noviembre de 1850

Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.

Allinmi. Qhawariychispa kay pichqa párrafo-kunamanta, mayqinkunawanmi llank’asunchik noviembre 1850 watamanta, ñawpaq párrafo-ta.

"September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—

23 ñiqin septiembre killapi, Señorqa ricuchiwaraqmi payqa iskay kuti makinta mast’arispan runankunap puchuqninta kutichimunanpaq, chaymanta kay huñunakuy tiempopi rurasqakuna astawan kallpachasqa kananpaqmi. Ch’iqiy tiempopi Israelqa maqasqa, llikisqa karqan; ichaqa kunan huñunakuy tiempopi Diosqa runankunata hampinqa, wataykullunqañataq. Ch’iqiypi, cheqaq kayta mast’arinapaq rurasqakunaqa pisilla rurayniyuq karqan, pisillata utaq mana imatapas ruraspa; ichaqa huñunakuypi, Dios runankunata huñunanpaq makinta churakusqanrayku, cheqaq kayta mast’arinapaq rurasqakunaqa munasqan rurayninta hunt’achinqa. Llapanmi huk sonqolla, kallpachakuqña kay llamk’aypi kanan. Rikarqanim p’enqaymi mayqenpas kunan huñunakuypi kamachikuq ejemplokunapaq ch’iqiyta rimarinanqa; imaraykuchus Diosqa kunan ñawpaq chay p’unchaykunapi hina aslla rurawanchik chayqa, Israelqa manan hayk’aqpas huñusqachu kanman. Cheqaq kayqa huk qillqapi rikhurichisqa kananmi, willakusqa kasqanmanta hina, chayhinaqa ancha necesario kachkan.—

The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.

Chay párrafomanta qhipa rimayqa nin: “Cheqaq kaytaqa huk qillqasqa p’anqapi rikhurichisqa kananqa, willakusqa hina, chay hinallataqmi ancha munasqa.” Allin. Kay yuyayqa saqesqañam kachkan.

The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.

Pichqa párrafo-kunamanta iskay kaq párrafopi, maypichus nin: “Señorqa qhawachirwan”, chayta rikunkichis, ñuqaqa siq’iykusqayta.

—"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed."—

—“Señorqa rikuchiwasharqanmi 1843 watapa gráficonqa paypa makinwan pusasqa kasqanta, chaymantaqa mana ima partellampis hukman tikrasqa kananpaqchu; yupaykunapas pay munasqan hina kasqankuta. Paypa makinmi wakin yupaykunapi pantasqanta hawanpi kasharqan hinaspa pakarqan, chayrayku mana pipas chayta rikuyta atinchu karqan, makin chinkachisqa kama.”—

The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.

Kay p’anqapi chay tawa párrafokunapi imatapas siq’isqa churaykusqayqa kaymi: chaykunaqa qillqap allichayninpi tikraykunata hap’inqaku, 1851 watapi A Sketch of the Christian Experience and Views of Ellen G. White nisqapi kutinmanta ñit’isqa kaptin.

Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.

Allinmi. «Señorqa rikuchiwasharqanmi», nisqaqa tikrasqa kanqa; «maquinwan», nisqaqa tikrasqa kanqa; «ama ima partellapas tikrasqa kananpaq», nisqaqa tikrasqa kanqa.

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Chaymanta, p’anqapi qatiq hatun qillqasqa párrafopi [tawa kaq párrafo] nin,

—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

—“Apumi rikuchiwarkani pacha mana 1844 watamanta pacha huk pruebaychu kasqanta, hinaspataq pachaqa manañam hayk’aqpas yapamanta pruebayqa kanqachu.”—

"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

«Señorqa rikuchiwasharqanmi», chayqa cambiasqa kanqa. Hamuq wataqa, A Sketch of the Christian Experience and Views of Ellen G. White nisqapi, chay huk sapa simi párrafota hap’inqaku hinaspataq ñawpaq párrafowan huñuchinqaku. Huk párrafollamanmi tukuchinqaku.

But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.

Ichaqa, huk simita utaq simikunataq qhatinqa qelqasqa kaptinqa, wakin ñiqin tipo tikraykunapas kanqa; chaymanta ima niyta munasqayta huk ejemplowan qhawachisqayki.

And in the third paragraph it says,

Hinaspa kimsa kaq párrafopi nin,

—"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed."—

—“Chayqa qhawarirqani —Sapa p’unchawpa’ nisqaman hina, —sacrificio’ simitaqa runapa yachay-sapankuwan yapasqankuta, hinaspa mana qillqasqa textoman kasqanta; hinaspa Señorqa chaymanta chiqap qhawariyta qorqan juicio pacha willakuyta waqyasqankunaman. Hukllachasqa kay karqanman hina, 1844 watamanta ñawpaqta, casi llapanku chiqap qhawariypi hukllachasqa karqanku —Sapa p’unchawpa’ nisqamanta; ichaqa 1844 watamanta pacha, pantasqa kasqapi, wakin qhawariykuna chaskisqa kanku, hinaspa tutayaywan pantasqaypas qatiq hamusqa.”—

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Chaymantaqa, qatiq qillqasqa qatiq qhawarisqa qillqapi [tawa kaq párrafopi] p’anqapi nin,

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

“Señorqa rikuchiwanku pachaqa 1844 watamantaqa manaña huk pruebaychu karqan, hinaspataq pachaqa manañam hayk’aqpas huk pruebaykama kutimunqachu.”—

"The Lord showed me," that is going to be changed.

“Señorqa rikuchiwaraqmi”, chayqa tikrasqa kanqa.

What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

Imata watapi ruwanku qatiq watapi, *A Sketch of the Christian Experience and Views of Ellen G. White* nisqapi, chay huk sapa similla párrafota hap’ispanku ñawpaq párrafowan hukllachinqaku. Hukllam párrafoman tikrachinqaku.

And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.

Hinaspan “Señorqa rikuchiwárqan” nisqata “Noqapas rikuchisqa karqani” nisqaman tikrinqaku. Allinchu? Iskay párrafota huk párrafoman tukurinqaku, hinaspataq 1851 watapi “Noqapas rikuchisqa karqani” ninqaku.

—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.

—“Hinallataqmi qhawachisqa karqani wakinkunaman, paykuna hatun pantaypi kasqankuta, chayllataq santosqa manaraqmi rinqaku Machu Jerusalénman, hukkunapas, Señor hamunanmanta ñawpaqta. Chayhina qhawariyqa rurasqa kan yuyaytawan munaychaytaqa kunan p’unchaw Diospa llamk’ayninmanta anchuchinapaq, kimsa kaq angelpa willakuynin urapi; imaraykuchus sicheq Jerusalénman rinanchik kanman chayqa, chaymanmi yuyayninchikqa naturalmanta qhawarinqa, chaynataq kallpanchikkunapas huk llamk’aykunapaq mana qosqasqa qhipaykunqa, santoskunata Jerusalénman chayanapaq. Qhawarirqanitaqmi imarayku paykuna saqisqa karqanku kay hatun pantayman urmaykuyta, chayqa pantasqankuta mana willakuspa mana saqisqankurayku, achka watakunataña chaypi kasqankumanta.” Review and Herald, November 1, 1850.

But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.

Ichaqa, nayra qillqatanakaru puriptaxa, ¿yattati kunsa lurapxi? “Nayaruxa ukhamaraki uñacht’ayapxitu” sas qillqataxa apsupxi, kawkhantï Early Writings ukankki uka mä párrafox akham siskani: “1844 mara nayraqatxa, mayacht’asiwi utjkäna ukhaxa, niya taqeniw ‘—Daily’ ukan chiqapa amuyupxaru mayacht’atäpxäna; ukampis 1844 marat qhiparuxa, ch’axtawi taypin yaqha amuyunaka katuqapxäna, ukatsti ch’amaka ukhamarak ch’axtawiw arknaqäna.” “Nayaruxa ukhamaraki uñacht’ayapxitu” sasa qillqataxa apsupxi, ukat jutir arux akhamawa: “1844 maratpacha pacha tuqitxa janiw yant’äwïxiti.” Mä akatjamatxa janiw yattati, pacha tuqit yant’äwïñapat janiw ukhamäxiti sas amuyuxa, jupatakixa chiqapuni uñacht’ayata yänakat maynïtapxa. Jumaxa iyawsaraktawa, ukaxa Daily tuqit jupan qhanapankir mä chiqäna sasina, k’ari amuyuw ch’axtawi utjayi sasin uñjataq partiäskapxäna.

That is not the original. You have the original. Check it out.

Chayqa mana ñawpaq kaqchu. Qamqa ñawpaq kaqta charinki. Qhawariy chayta.

The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White

Qatiqnin Puriy (Iskay Ñiqi)—1851 Ellen G. White-pa Cristiano Kawsaymanta hinaspa Qhawariyninmanta Huk Uchuy Siq’i

Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.

Chaymantataq urapiqa kachkan “A Sketch of the Christian Experience and View of Ellen G. White”, 1851 watapi qillqasqa; hinaspataq kachkan tukuy chay ruwasqa tikraykunapa chiqnisqan, hinaspataq huk ancha, ancha hatun chaninyoq tikray kachkan.

"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should be altered"] that the figures were as he wanted them. That his hand was over, and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

“Setiembri 23 p’unchawpi, Señorqa rikuchiwaraqmi payqa iskay kuti makinta mast’arirqan llaqtanpa puchuqninmanta kutichimunanpaq, hinallataq kay huñunakuy tiempopi rurasqakuna astawan kallpachasqa kananpaq. Ch’iqichisqa kaq tiempopi, Israelqa maqasqa, llik’isqa karqan; ichaqa kunan huñunakuy tiempopi Diosqa llaqtanta hamp’inqa, watanqa. Ch’iqichisqa kaq tiempopi, cheqaq kayta mast’arinapaq ruraykunaqa pisillataqmi allin ruwayniyuq karqan, pisillataqmi hunt’arqan, utaq mana imatapas; ichaqa huñunakuypi, Dios llaqtanta huñunapaq makinta churakusqanrayku, cheqaq kayta mast’arinapaq ruraykunaqa munasqanman hina rurayninta ruwanqa. Llapan runakunaqa hukllachasqa, kallpachakuqtaq kay llamk’anapi kanan. Rikurqanimi mana allinchu pipas ch’iqichisqa kaq tiempoman kutirispa kunan huñunakuy tiempopi kamachiq ejemplokunata maskhananqa; imaraykuchus Dios kunan ñawpaqman hina mana aswanta rurawanchikchu chayqa, Israelqa hayk’aqpas manan huñusqachu kanman. [Qichusqa: Cheqaq kayqa huk qillqasqa raphipi uyarisqa kananqa, willakusqa kananman hina, chay hina allinmi.] [Párrafokuna hukllachasqa] Rikurqanimi [ñawpaqta—“Señorqa rikuchiwaraqmi”] 1843 watapa cartaqa Señorpa makinwan pusasqa kasqanta, [ñawpaqta—“Paypa makinwan”] hinaspa mana tikrasqa kananpaq; [ñawpaqta—“manan mayqin partinpas tikrasqa kananpaqchu”] yupaykunaqa pay munasqanman hinam karqan. Makinqa chaypi kasqa, hinaspa wakin yupaykunapi pantayta pakarqan, chayrayku manam pipas rikuyta atirqanchu, makin suskusqa kaman.”

"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Chaymantam riqsirqani “—Sapa p’unchay” nisqaman hina, “—qurbana” simitaqa runapa yachaynin yapasqan kasqanta, hinaspataq mana qillqasqa qillqaman pertenecisqanta; chaymantaq Señor allin qhawanata qorqan juicio pacha qayakuyninta willakusqakunaman. Hukllachasqa kay kashaqtin, 1844 watamanta ñawpaqta, casi llapa runakuna “—Sapa p’unchay” nisqamanta chiqap qhawariypi hukllachasqa kasharqanku; ichaqa 1844 watamantaña, pantasqa ch’iqnipi, huk qhawariykuna chaskisqa karqan, hinaspataq tutayaywan pantasqaypas qatirqan. [Párrafos combinados] Hinallataq rikurqani [ñawpaqta—“Señorqa rikuchiwánmi”] pachaqa 1844 watamantaqa manaña pruebachu kasqanta, hinaspataq pachaqa manaña hayk’aqpas yapamanta pruebachu kanqachu.] A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Time not Connected with the Message of the Third Angel

Kimsan Mana Terceru Angelpa Willakuyninwan Mana Tinkisqa

Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.

Ellen Whiteqa huk rikchaq musquy karqan, manam chay qhipamanqa Early Writings nisqapi tukukuq musquyhinachu karqan. Payqa achka musquykunataq karqan; ichaqa, huk musquypi imatapas nisqa karqan; huk párrafollatam nisqa karqan, payqa chaytataq qillqarqan.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

Señorqa rikuchiwasharqanmi kinsa kaq angelpa willakuynin rinqananta, Señorpa ch’iqichisqa wawankunaman willakusqa kananpaq, hinaspa mana pachasman watasqa kananpaq; pachaqa manan hayk’aqpas yapamanta pruebayachu kanqa. Rikurqanmi wakinqa llulla kusikuyta hap’ishasqankuta, pacha willakuyta willakusqanmantam; kinsa kaq angelpa willakuyninqa aswan kallpasapa kasqanta pacha atisqanmantapas. Rikurqanmi kay willakuyninqa kikin cimientonpi sayarinanta, hinaspa mana pachataraq munananchu kallpachinampaq, hinaspa hatun atiyniyoq kallpawan rinqanta, llamk’ayninta ruwananpaq, hinaspa chiqap kaypi pisiyachisqa tukukunanta. A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?

¿Imamantataq chaypi rimashan? Manaña hayk’aqpas kutin kimsa kaq Angelpa Willakuyninta pachaq tiempowan tupachinanchikchu, ¿aw?

Amen? Are you with me?

Amén? ¿Están conmigo?

Where do you find this? Where is it located?

Maypitaq kayta tarinki? Maypitaq kay kachkan?

FROM THE AUDIENCE: (No response.)

UYARIQKUNAMANTA: (Manam kutichinchu.)

FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.

UYARISQAKUNAMANTA: Huk siq’i cristianopa kawsayninmanta, hinaspa qhawariyninkunamanta.

A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.

Cristianopa Kawsayninmanta hinaspa Ellen G. Whiteq yuyayninkunamanta huk siq’i, p’anqa 48, p’anqa 48.

Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.

Allinmi. Maypitaq tarisunchik chay rimanakusqanchik pasajeta, Review and Herald, noviembre 1850 nisqamanta hurqusqata; maypin tarikun Ellen G. Whiteq A Sketch of the Christian Experience and Views nisqanpi? Ari, tarikunmi, Sichus qillqasqaykikunaman huk kutita kutirinki, Ellen G. Whiteq A Sketch of the Christian Experience and Views nisqanpi, página 61 hinallataq página 62 pi.

You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?

Qankunaqa rikch’ayniyuq kankichis A Sketch of the Christian Experience and Views of Ellen G. White nisqapi, p’anqa 48-pi qillqasqa kaqta; chaymantataq rikch’ayniyuq kankichis, qhipaman Early Writings nisqaman churakuspa, p’anqa 61 hinallataq 62-pi kaqta. Chay iskayninkuqa 13 utaq 14 p’anqawan rakisqa kanku, ¿aw?

And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.

¿Imataq ruwankaku Ñawpaq Qelqasman chayamuchkaptin? Paykunaqa kay párrafota p’anqa 48-manta hap’inkaku, hinaspan churankaku paypa rimaynin qhepaman, maypichus nin pachaqa manaña huk pruebayñachu kasqanta. Iskay visiónkunatan huñunkaku.

Are you following what I mean?

¿Entiendekunkichu imata niyta munasqayta?

MAN IN THE AUDIENCE: Yes.

Qhawaqkuna ukhupi qhari: Arí.

Are you following what I mean?

¿Entiendes lo que quiero decir?

INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)

RUNA SAPALLA UYARISQA UYARIQPI: (Takyachiy.)

Okay, because you are the one that I am seeing less confirmation with.

Allinmi, qanmi kani pisi astawan pisilla chiqanchayta rikuchiwaj.

The Last Step (Step Three)—1882 Early Writings

Qhipa Pasu (Kimsañiqi Pasu)—1882 Ñawpaq Qillqakuna

Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.

Allinmi. Kunanqa kutimuniña kani qankunaq qillqasqaykikunaq 6 kaq p’anqaman; chaymantaq kunanqa yapamantañataqmi qapiyanki Early Writings nisqata.

"September 23, . . . I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

“Setiembre 23 punchaw, . . . rikurqani 1843 watapa cuadroqa Señorpa makinwan pusasqa kasqanta, hinaspa mana hukman tikrasqa kananpaq kasqanta; yupaykunaqa Pay munasqan hina kasqankuta; Paypa makinmi wakin yupaykunapi pantasqapa hawanpi karqa, chaymi mana pipas rikuyta atirqachu, makin hurqusqa kama.”

"Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

Chaymantataq rikurqani “sapa punchaw” nisqaman hina (Daniel 8:12) chaypi, “sacrificio” simita runapa yachayninwan yapasqa kasqanta, hinaspa mana qillqasqapa textonman pertenecesqanta; hinaspa Señorqa chayta chiqap qhawayta qorqan juicio pacha waqyayta willakuqkunaman. Hukllay kasqan pacha, 1844 watamanta ñawpaqta, yaqapas llapanmi “sapa punchaw” nisqamanta chiqap qhawaypi hukllachasqa karqanku; ichaqa 1844 watamanta kayman pantasqa ch’axwa kasqanrayku, huk qhawaykunata jap’irqanku, hinaspa tutayaywan ch’axwaywanmi hamurqan. Pachaqa manam 1844 watamantaqa pruebachu karqan, nitaq kutinqa hayk’aqpas pruebachu kanqachu.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

Señorqa rikuchiwashqarqanmi kimsa kaq angilpa willakuyninqa rina kasqanta, hinaspa Señorpa chinkasqa wawanman willasqa kananta; ichaqa mana p’unchawman watasqa kananchu. Rikurqanim wakinkuna llulla kusikuywan kallpachasqa kasqankuta, p’unchawmanta yachachisqamanta paqarisqa; ichaqa kimsa kaq angilpa willakuyninqa aswan kallpayoqmi p’unchaw atisqanmantaqa. Rikurqanim kay willakuyqa kikinpa tiyanan siminpi sayayta atisqanta, mana p’unchawta munasqanta kallpachananpaq; hinaspa atiyniyoq hatun kallpawan rinqa, llamk’ayninta hunt’anqa, hinaspa chanin kaypi pisiyachisqa tukukunqa.

"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.

“Chaymi rikuchisqa karqani wakinkunaman, paykunaqa hatun pantasqapi kashanku, creenku imaynachus paykunapa ruwaynin kasqanqa Jerusalén Ñawpaqman riy kasqanta . . .” Early Writings, 74-76.

And the reason that this is bold-faced, this is the paragraph here where it says, ". . . When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.

Kaypi rimarisqa imaraykunanmi qhapaq qillqasqa kashan, kaymi kay párrafo nisqapi nin: ". . . Huñunakuy kachkaptin, 1844 watamanta ñawpaqta, casi llapankuqa —‘sapa p’unchaw’ nisqamanta allin yuyaypi huñusqa kasharanku; ichaqa 1844 watamanta qhipaman chinkasqa kasqapi, huk yuyaykunata jap’isqanku, hinaspataq tutayaywan chinkay qatiqninpi hamusqa. Pachaqa mana pruebayuqchu karqa 1844 watamanta, manataqmi hayk’aqpas yapamanta pruebayuq kanqachu." yuyarinayki tiyanqa, qallariyninpi kay rikuyta qillqashaspan, payqa nirqan: "Qawachisqa kani pachaqa mana pruebayuqchu kasqanta 1844 watamanta," nispa, hinaspataq chayqa huk párrafo karqa. Payqa allinta rakin, ima qawachisqa kasqanta Sapa P’unchawmanta, hinaspataq ima qawachisqa kasqanta pacha pruebayuq kasqanmanta; chay qatiq párrafo-taq, kinsa kaq angelpa willakuyninwan mana mayqin pachatapas tinkuchinapaq rimashan, chayqa mana qallariy rikuypi karqachu. Chayqa karqa Life Sketches nisqapi página 48-pi, manam páginas 61 hinaspa 62-pichu.

But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.

Ichaqa, 1882 watapi Ñawpaq Qillqakunaman chayarunki chayqa, paykuna huñurqanku; chayrayku, 1930 watakunaman chayaruspa, Adventismopi ukhu tutayayman ripushanki, hinaspa Willie White nin: Daily nisqata yachachkaspaykiqa pacha contexto ukupi yachayta tiyan—“Pampachaway, Willie, qanpa ruwanan karqa Espíritu de Profecíaq chiqap historianta quq runa kay. Qanmi karqanki Espíritu de Profecíata atipayta ruwanaykipaq. Hinaspa Ñawpaq Qillqakuna, p’anqa 75, qampa rikuchisqaykipi, qallariy pukyukunata mana kasuqchu kanki, chay qallariy pukyukunaqa ninmi: Ñawpaq Qillqakuna 74pi Daily nisqapa rimayninta oqarispa, pacha contexto ukupi qhawasqa kananpaq nisqaykiqa, chayqa llapanpi llullaqmi.” —Mana chiqaqchu! Mana sayachiy atikunmanchu Espíritu de Profecíaq qillqasqanwanqa. Mana sayachiy atikunmanchu chay pacha historiantawanqa.

Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!

Allinmi. Punto 1-pi, Hermana White ninqa qhepa qhawariyta “el Diario”-manta allin qhawariy kasqanta, Early Writings, 74 nisqapi. Historiaq qhepanpi astawan hatun argumento ima hina qaparichisqa kasqanqa kaymi: Early Writings, 74 nisqapi chay pasajeta yachaqtiki, pacha churaypa contexto ukupi churana kanki nispa. Chay argumentoqa llullaqmi; mana válidachu!

So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.

Chayqa hinaqa, kunanqa sapallanña kay sayayninwanmi qhipasqa kashanchik: sapa p’unchawpa nisqap imayna allin qhawariynin kasqanwan. Allinchu? Ichaqa, kay pharrafomantam huk yuyayllataraq hapisunchik.

It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."

Nin: “23 septiembrepi, Señorqa rikuchiwasharqanman . . . .” 23 septiembrepi, hayk’aqmi? 1850 watapi: “23 septiembrepi, 1850 watapi, Señorqa rikuchiwasharqan.”

What did He show her?

¿Imatataq payqa payman?

Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.

Allinmi, huk rikuchisqanman hinaqa kay karqan: 1844 watamanta pacha, “Diario” nisqamanta hukñiqin qhawariykunakapas chaskisqa kanku.

"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

“1850 watapi 23 p’unchawpi Señorqa rikuchiwaraqmi . . . . Hukllachasqa kasqankupi, 1844 watamanta ñawpaqta, llapan hinaqa ‘—Diario’ nisqamanta chiqap qhawariypi hukllachasqaña karqanku; ichaqa 1844 watamanta pacha, ch’aqwaypi, huk qhawariykunatam hap’ipakurqanku, hinaptin tutayaywan ch’aqwaypas qatiparqan. The Review and Herald, noviembre 1850.”

March 1850 The "Daily" is the Earthly Sanctuary

Marzo 1850 “Sapa p’unchaw” nisqaqa kay pachapi Santuario nisqamantaqmi.

So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.

Chaymi, p’anqa 6 ukhupi uray kaqpi huk párrafo kashan, chayqa Review and Herald marzo 1850 nisqamanta hamun, hinaspa David Arnold qelqasqan artículo-mi.

"He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

Paypis [Daniel]mi chayllatataqmi rikun kikillan ñak’arichiq atiyniyuqta —Príncipespa Príncipenpa contranpi sayarispa;’ chhaynapi tukuchispa Sinaípi kamachisqa llapa sapa p’unchaw sacrificiokunapa legalidadninta, sapa p’unchaw waqaychasqa kananpaq Muyu hamunankama. Kaypi Cristotaq, cheqaq kaq, icha hatun antitípico sacrificioqa, romano soldadokunaq makinwan wañuchisqa karqa. Chhaynataq Roma rayku —sapa p’unchaw sacrificioqa qechusqa karqa,’ hinaspa santuarionpa cheqanqa urmachisqa karqa Titoq makinwan, romano general, Jerusalén llaqtata hinaspa Diospa templonta thuñichispa, mayqinchus —santuariota’ hap’iq karqa. Kaypim qallarikurqa Cristoq profético willakusqanpa hunt’akuy. Hinaspa espadapa filo ninawan urmankakuq, llapa nacionkunaman prisionero apasqa kanqaku, hinaspa Jerusalén llaqtata mana judío gentilkuna saruchkanqaku, GENTILKUNAPA TIEMPONKUNA HUNT’AKUNANKAMA.’ Lucas 21:24.” David Arnold, Review and Herald, Marzo 1850, Volumen 1, Número 8.

In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.

Kay qillqapiqa, David Arnold yachachin Danielpa libronpi “Sapa p’unchaw” nisqaqa Jerusalén llaqtapi kaq judíokunapa yupaychana wasinta rikuchisqanta, chaytan Roma paganaqa Cristo qhepaman 70 watapi qichusqa.

September 1850 The "Daily" is Christ's Sanctuary Ministry

Setyembre 1850 “Sapa p’unchay” nisqaqa Cristopa Santuariopi ministryninmi.

Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.

Chayqa qhipamanqa, setyembri killapi 1850 watapi, chay kikin watallapita—hinallataq, 1850 watapi Review and Herald nisqap allichaqninqa pitaq karqan? Sutinqa James White karqan.

James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.

Chaymi, 1850 watapi qhapaq raymi killapi, James Whiteqa Crosierpa huk qillqasqanta ruraspa hurqun; chay qillqapi yachachin sapa punchaw nisqaqa Cristopa Santuariopi llamk’asqan ministerionta rikuchisqanta.

Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.

Kunanqa, James Whiteqa manam chayta chiqapta yachachinchu, ichaqa runakuna chaypi yuyayman chayasqanta hap’ispanku hinaspa ninaku chaymi pay yachachisqan nispa. Hinaspataq, imanraykutaq kayta nini? Kayraykunim nini: 1850 watapa septiembre killapi, Hermana White nin 1844 watamanta pacha “Diario” nisqamanta huk rikch’aq qhawariykuna tutayaypi hap’isqa karqan, hinaspataq pantasqa ch’ulla kay qatirqan.

These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.

Kay ishkay yuyaykuna [Arnoldpa, Crosierpa] mana ñawpaq qallarichiqkunapa yuyayninchu, mayqen yuyaymi “Daily” nisqaqa paganismomanta kasqanta rimay.

And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.

Hinaspa qanchis kaq p’anqapi kanki iskay párrafokunawan Crosierpa qillqasqanmantam, maypichus yuyayninwan qhawachin sapa p’unchay nisqaqa Cristopa Santuarionpi ministron kasqanta.

"—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.

“—Hinaspaq Santuariunpa maynin urmachisqa karqa;” Daniel 8:11. Kay urmachiyqa rurasqa karqa Roma atiyniyoqkunaq p’unchayninkupi, hinaspa paykunaq vasitankuwan; chayrayku, kay qillqasqapi Santuarioqa mana Kay Pachachu karqa, nitaq Palestinachu, imaraykuchus ñawpaq kaqqa urmarqa urmaypi, 4,000 watamanta aswan ñawpaqtaña, qhipa kaqtaq apasqa kaypi, 700 watamanta aswan ñawpaqtaña kay pasajepi nisqa ruwaymanta, hinaspa mana mayqinninkupas Roma atiyninwanchu.

"The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.

“Urayachisqa Santuarioqa paypaqn, piman Romaqa hatunchakusqa, chayqa ejercitopa Príncipenmi karqa, Jesucristo; hinaspa Pablo yachachin paypa Santuarionqa hanaqpachapi kasqanta. Yapamanta, Daniel 11:30–31 nisqapi: —Quitim llaqtamanta buquekunaqa paypa contranman hamunqaku; chayrayku llaqisqasqa kanqa, kutimunqa, hinaspa phiñakuyniyoq kanqa (castigananpaq varaqa) santo pactopa contranpi (Cristianismopa contranpi), chayhinata ruwanqa; kutimuspanmi yachayniyoq kanqa chaykunawan (sacerdotekunawan hinaspa obispokunawan) pikunaq santo pactota saqerqanku. Hinaspa makikuna (civil hinaspa religioso) paypa ladonpi sayanqaku, hinaspa paykunaqa (Roma hinaspa santo pactota saqeqkuna) kallpayuq Santuariota qhellichanqaku.’ Imataq kay karqa, mayqentan Romapas hinaspa Cristianismopa apostolninkunapas huñunakuspa qhellicharqanku? Kay huñunakuqa —santo pacto’pa contranpi ruwasqa karqa, hinaspa chay pactopa Santuariontan qhellicharqanku; chaytaqa atirqankun Diospa sutintapas qhellichayta hina; Jeremías 34:16; Ezequiel 20; Malaquías 1:7. Kayqa paypa sutinta profanaywan utaq blasfemaywan kikillanmi karqa. Kay yuyaypi, kay —político-religioso’ uywaqa Santuariota qhellicharqa (Apocalipsis 13:6), hinaspa hanaqpachapi kasqan cheqanmanta urayman wischurqa (Salmo 102:19; Jeremías 17:12; Hebreos 8:1–2), imaraykuchus Roma llaqtata santo llaqta nispa suticharqanku (Apocalipsis 21:2), hinaspa chaypi Papata churaykurqanku kay sutikunawan: —Señor Dios Papa’, —Santo Padre’, —Iglesiapa Umalliqnin’, hukkunapas; hinaspa chaypi, llullaq —Diospa templonpi’, payqa rimarin Jesúspa chiqaqtapuni paypa Santuarionpi ruwasqanta ruwasqanmanta; 2 Tesalonicenses 2:1–8. Santuarioqa sarusqa karqan (Daniel 8:13), Diospa Churintapas sarusqa kasqanmanta hina. (Hebreos 10:29.)” O. R. L. Crosier, —El Santuario’, Review and Herald, septiembre, 1850.

The Logic of James White

Santiago Whitepa yuyayniyuq kamachiynin

Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.

¿Imaraykutaq James White kay qillqasta imprimichinman karqan, aswan allinta yachaspapas? Chaypaqmi razón nisqaqa kan “The Logic of James White” qamqipa notaykikunapi.

The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.

Ñawpaqta pʼitiyasqa qillqa, Chinkachikuy qhipaman rurasqa, sutichasqa karqan *A Word to the Little Flock*; chay qillqapi qillqaqkuna kimsa runakuna karqanku: James White, Ellen White, hinaspa Joseph Bates. Chay runakuna, 1844 watapi octubre 22 p’unchawmanta qhipa, ñanpi qatipaqkuna kashaspa, ñawpaqta pʼitichisqanku kay artículo karqan; hinaspa kay artículopi, Sister White Crosierpa yuyayninta chaskin, mana “Daily” nisqamanta yuyaynintachu, aswanpas Cristopa Santo Lugarmanta Aswan Santo Lugarman kuyukuyninmanta yuyayninta.

Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,

Qhawariy, kayqa Hermana White-m. Chayraykum James Whiteqa Crosierpa qillqasqanta imprimichiyta munanman karqa; ninmi,

"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.

Ñuqaqa iñinmi Santuarioqa, 2300 p’unchaykunapa tukukuyninpi pichasqa kananpaq, Musuq Jerusalén Templom kasqanta, maypichus Cristoqa ministron kasqa,”—kayqa Ellen White ninqa—“Señorqa rikuchiwarkha musquy rikuypi, huk watamantapas aswan ñawpaqpi, wawqi Crosierqa cheqaq k’anchayniyuq kasqanta, Santuariopa pichakuyninmanta, hukkunamantawan; hinaspa munaynin kasqanta, wawqi C. qillqananta chay qhawariyta noqaykuman qorqanchikta Day-Star, Extra, 7 de febrero de 1846 nisqapi. Señor rayku hunt’asqa atiniywanmi tarikuni, chay Extra nisqata sapa santoman yachachinaypaq.”

"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.

Mañakuyta ruwani kay qillqasqakuna qanman bendisyun kasqankuta, hinaspa llapa munasqa wawakunamanpas paykuna ñawirisqankuman. A Word to the Little Flock, May 12, 1847.

So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.

Chaymi runakuna, kunankama, waqinkuna moderno historiador-kuna Adventismo ukhupi ninaku: “Qhawariy chaypi. Ellen Whiteqa Crosierpa qillqasqan articlonta llapantinta hinallataq allinchaspa yupaychan; chayrayku, Crosier ima nisqanpas ‘Diario’ nisqamanta, Cristoq Santuariopi ministerion kasqanmanta, chayqa cheqapuni kanan.” Hinaspa chayta niqtinkuqa, historiata pantasqa rikuchkanaku; imaraykuchus, Crosierpa articuloqa pusaq t’aqakunayoq karqa, hinaspa qallariymantapacha Adventista-kuna yacharqanku chay pusaqmanta tawa t’aqakunaqa hunt’asqa tutayaylla kasqanta, hinaspa Adventismopi mana hayk’aqpas, mana hayk’aqpas, mana hayk’aqpas wakmanta imprimisqachu karqan.

As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.

Ejemplopaq, chay qillqapi huknin yuyayninqa karqa: Jesús kutimuptin, waranqa wata thak kay kananpaqmi kanqa nispa. Adventistakunaqa mana chayta creenkuñachu, nitaq hayk’aqpas creenqakuñachu karqa. Chay entendimientotaqmi William Millerqa rechazarqa; chaymi cheqaqta entiendeypaq allin ñanman William Millerta churayku. Chay yachachiyqa huk yachachiykunam, mayqinchus directamente Millerite entendimientoman contrapi kachkan.

So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.

Chaymi, Crosier kay pusaj qhatuq artículo nisqawan lluqsimuptin, chaymanta qallariyninmanta pacha yachanku kay pusajmanta tawa rakikuna mana hukmanta kutichisqa ñit’iy atisqachu kasqanta.

But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.

Ichaqa, James Whiteqa Crosierpa nisqanta chiqachin maypinchus “Daily” nisqanmanta yuyayninta hurqun, chayqa Cristopa Santuariopi ministerionninmi kasqanta; ichaqa, payqa chay tawa rakikuykunallatam yapamanta chiqachinqa. Huk tawa rakikuykunataqa manam yapamanta chiqachinqachu. Ichaqa, James Whiteqa Crosierpa chay tawa rakikuykunata yapamanta chiqachinanpaq, iskay numerokunapin imprimichiyta atinqa. 1850 wata septiembrempin iskay kutita imprimichiytaqa karqan.

There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.

Mana karqanqa septiembre 1850 watapi Review and Herald nisqanpi mana hayk’aqpas aswan kitiqa kananpaqchu, chayrayku iskay Review and Herald nisqakunata septiembre 1850 watapi qillqarqan, chayhina Crosierpa qillqasninta llapanta churananpaq, Cristoqa Santo Lugar-manta Santo de los Santos nisqaman kuyusqanmanta.

Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.

Kunanqa, Gerard Damsteegt nisqanmantam qhawarinki payqa historiamanta chaninchayta qusqa kasqanta: adventistakunaqa sapa kuti yachasqankuta, Crosierpa artikulunkunapi wakin chikankuna mana allin kasqanta, chayrayku mana wakmanta imprimisqa kayta atinkuchu.

"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Payqa [Ellen Harmon] nirqan: —Señorqa rikch’aynipi qhawarichiwarqan, huk wata nisqamanta aswan ñawpaqpi, wawqi Crosierqa cheqaq k’anchayniyuq kasqanta, Santuario nisqapa pichasqa kayninmanta, hukkunamantapas; hinaspataq Paypa munaynin kasqanta wawqi C. qillqananta chay qhawariyta ñuqaykuman quwarqanchikta Day Star Extra nisqapi, febrero 7, 1846 p’unchawpi. Señor rayku hunt’asqa atiniywanmi yuyakuni chay Extra nisqata sapa santo runaman yuyaychasqayta’ (Carta. E. G. White Curtisman, Word to the Little Flock, 12). Qanchis p’unchayniyuq Adventista-kunaqa kaqninpi kay rimayta unanchaspa yachanku Crosierpa qhawarichikuyninkunaqa mana pantayniqchu kasqanta, ichaqa hatun tipología nisqapi rimariyninqa chiqap kasqanta. Artículopa wakmanta ñit’isqa kaqmantaqa horqorqanku chay imakunata mana chiqaq kasqankuta yuyasqankurayku. P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Never Could Reprint His Complete Document

Manam Karqanachu Huntasqa Qillqasninta Musuqmanta Ñit’iyta Atilqanchu

Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.

Kunan p’anqapa qhipa rap’ipiqa W. A. Spicer kikin kaqta testimoniota qusqa: paykunaqa sapa kuti yachaq kasqanku Crosierpa qillqasqan artikulonkunaqa pantayniyuq kasqanta, chayraykutaq mana hayk’aqpas wakinmanta kutichirqankuchu chay tawa t’aqakunata.

"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939

Llakina nispasqa, wayna Crosierqa samana p’unchay chiqaq k’anchaypiqa ancha pisi tiempo purirqan. Qhipamanqa, pay kikin sayachiyta yanapasqan santuario yachachiyta ñiqiparqan. Ñawpaq wawqe masinchikkunaqa, paypa santuariomanta qhawariyninta ñawpaq qillqasqankupi achka kuti yapamanta imprimirqanku, ichaqa manan hayk’aqpas tukuy qillqasqanta imprimiyta atirqankuchu. Chaypiqa, santuariomanta qhawariyman yapaspa, hamuq pacha-mantapas wakin yuyaykunata churarqun: kay pachapi huk pisi tiempolla waranqa watayuq qhapaq pacha, iskay kaq hamuyninpi. Kaykunataqa wawqe masinchikkunaqa sapa kutin saqirqanku. Chay hamuq pacha yachachiykunaqa chay p’unchaykunapi tukuy maypiña purisqa karqan. Chay yachachiyqa manan hayk’aqpas sut’i advento willakuyman tupaqchu karqan; ichapas, pantaypa kay pukuchiq levadurayqa wayna qharikunata samana p’unchay hinallataq santuario chiqaqkuna-manta karuncharichisqan. Mana unayllataqmi ñawpaq kuyuychikkunapa contranpi phiña sayariyman tikrarqan.” W. A. Spicer, Review and Herald, 14 de diciembre de 1939

The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.

Kaymiqa, kunan p’unchaykunapi waqinkunaqa Panichay Whitepa Crosierpa qillqasqanman rimanapaq allinchasqanta jap’inku A Word to the Little Flock nisqapi; runakuna hina Heidi Heikes, Heidi Heikes, paypa mana yuyaysapa libronwan, “Diario” nisqa Cristoq Santuariopi ministrasqanmanta kasqanmanta. Kayqa hukninmi paypa rimayninkunamanta.

People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.

Kaykunakuna kayta rurankuqa, ñawpaq pacha historiapi chiqaq willakuykunata mana yupaychankuchu. Manam hayk’aqpas atirqankuchu Crosierpa llapa qillqasqankunata wakmanta ñit’iyta. Chaymanta, Ellen Whitepa A Word to the Little Flock nisqapi allinchasqanqa Crosierpa yuyayninta llapantinta mana saqispa allinchasqan kasqanta sinchita nispaqa, Adventistakuna waranqa wata thak kawsay kananpi creenankuta nispallatam. Chayqa mana yuyaysapa rimaymi.

It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.

Kayqaqa historiapa pantasqanmanta llulla qhawachiymi, runakunata llullachinapaq, chaymanta pantaytawan tutayayta ruranapaqmi rurasqa.

So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.

Chayqa hinaqa, iskay historiadorniyoqmi kanki: Spicer, wañusqaña, hinaspa Damsteegt, kawsashaqraq; ichaqa, qankunaman sut’ita niyki, Spicerpas Damsteegtpas, mana mayqenninpas, ñoqawanqa qhawayta munanmanchu kay rimanaypi imatachus rikuchisqaywanqa. Arí, manam chay hinachu kanman. Chaymi iskay historiador, chikninnaq qhawariyniyuqkuna, ñoqaqa imatachus niykichis chaywanqa huk yuyayllapi kachkanku. Manam ima justificaciónpas kanchu Ellen Whitepa Crosierpa artículo nisqanta allinchasqanmanta yuyayta hap’inapaq, chaypi tukuy imapas lliw perfécto kasqanta niq hina.

The Advent Review—Volume 1, Auburn NY, Number 3

Advent Review—Volumen 1, Auburn NY, Número 3

The Advent Review—Volume 1, Auburn NY, Number 4

Advent Review—Volumen 1, Auburn NY, Número 4

The Advent Review—Volume 1, Auburn NY, Number Special

Advent Review—Volumen 1, Auburn NY, Número Especial

When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3

Jim Whiteqa Crosierpa qillqasqanta 1850 watapi septiembre killapi The Review and Herald nisqapi imprimiyta qallarisqan pacha, chayqa karqan Volumen 1, Número 3.

But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.

Ichaqa, mana atirqachu llapanta churayta Volumen 1, Número 3 nisqapi; chayrayku, tukuchirqa articlota Volumen 1 nisqa The Review and Herald, Número 4 nisqapi. ¿Hayk’aqtaq kayta rurarqa? Septiembre killapi, 1850 watapi.

Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

Allinmi, ¿imataq pasaraq 1850 watapi setiembripi? Panay White huk rikch’ayta chaskirqan, chaypi nin: “1850 wata, setiembre 23 p’unchawpi, Señorqa noqaman rikuchirqan . . . . Hukllachasqa kay kaqtin, 1844 watamanta ñawpaqta, casi llapa runakunaqa ‘—Diario’ nisqap sut’inchasqa allin qhawariyninpi hukllachasqa karqanku; ichaqa 1844 watamanta pacha, chay pantasqa chinkay ukhupi, huk qhawariykunata jap’irqanku, hinaspataq tutayaywan pantasqakuna qatiqninpi hamurqan. The Review and Herald, noviembre de 1850.”

Who was her husband? He was the editor of The Review and Herald.

Pipas qosan karqan? Payqa The Review and Herald nisqapa allichaqnin karqan.

So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."

Chayqa hinaqa, ¿imataq ruwarqan warmin ninakuspa: “¿Yachankichu imatataq Señor chayraq niwarqan, James? Niwarqankuqa ñuqayku mana haykuichinaykuchu Daily nisqamanta qhawariykunata, paykuna chinkachispa Puririchiqkuna yachayta, maypin Daily nisqaqa Paganismomanta kasqan nisqaman, imaraykuchus chayqa tutayayta chaymanta pantasqata apamun” nispa?

So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.

Chhaynaqa, ¿imataq ruraran James White? 1850 watapi septiembre killapi huknin Review and Heraldta yapamanta imprimiran, kinsa kutita huk killallapi. Chayqa sutichasqa kachkan Volumen 1, Edición Especial nisqawan.

And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!

¿Imatataq rurarqan? Crosierpa qelqasqanta yapamanta ruwachirqan, hinaspataq qichurqan imatachus Crosier nisqan “Daily”manta!

Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.

Wawqikuna, panikuna, kayqa histórica pruebaymi chaymanta Santiago James White hinaspa Elena Ellen White sumaqta entienderqanku Crosierpa “Diario” nisqamanta yuyaynin pantasqa kasqanta, chaymantataq tutayayta hinaspa pantaychaq musphayta apamusqanta.

And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.

¿Imataq karqan Crosierpa qhawariynin “sapa p’unchaw” nisqanmanta? Chayqa karqan Cristopa santuariopi ministerionninmi.

So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—

Chhaynaqa, *Early Writings*, 74 nisqapi payqa nin: “23 ñiqin septiembre punchawpi, Señorqa ricuchiwasharqanmi Millerita-kunapaq ‘Daily’ nisqamanta allin qhawariyniyuq kasqankuta”, nispa, chayqa historiapaq evidenciakunaqa rikuchinmi Millerita-kunapa yachasqankuta—

Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?

Kunanqa, wawqeykuna panikuna, wawqeykuna panikuna, ama kay chiqaqta qispichiychischu: ¿Imataq kayri: 1850 watapi septiembre killapi, hermana White-man rikuchisqa karqan 1844 watamanta pacha huk qhawariykuna “Daily” nisqapaq chaskisqa kasqanta; 1850 watapi mayo killapi, Arnoldqa “Daily” nisqata judío santuario hina qhawarichin; 1850 watapi septiembre killapi, Crosierpa artikulonmanta 1 kaq rakhi iskaymanta lluqsichisqa karqan, chaypi “Daily” nisqapaq qhawariyninta Cristoq santuarionpi ministron kasqan hina hunt’aspa; 1850 watapi septiembre killapi, Crosierpa artikulonmanta 2 kaq rakhi iskaymanta lluqsichisqa karqan; 1850 watapi septiembre killapi, Crosierpa artikulonqa yapamanta imprimisqa karqan, ichaqa “Daily” nisqapaq qhawariyninqa qichusqa karqan? ¿Imataq pasashan?

We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."

Rikunchik hina wata 1850 nisqapi kay Cuadro rurasqa kasqallapi, chaymanta kay Cuadroqa ima nisqanta Sapa Punchawpaqmanta? “Pagano kamachiy utaq SAPA PUNCHAW qichusqa. Dan. 11:31 508.”

Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.

Ellen Whiteqa yacharqan ima kasqanta chaykuna, juicio p’unchaypa waqyasqanta qhawachiqkuna “Diario” nisqapa yuyayninmanta rimanakusqankuta. Payqa ninmi paykuna allin qhawariyniyuq kasqankuta, chayqa yacharqan allin qhawariyqa kasqanta: “Diario” nisqaqa paganokuna apunakuynin qichusqa kayta reqsichirqan; “Diario”qa paganismo karqan.

And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.

Kay watapi 1850 maranxa, sarnaqäwin qillqatanakax qhan uñacht’ayiñapawa jupax jan katuqäna, chachapamp chikasa janiraki katuqapxänti, “the Daily” ukax Cristo Tatitus Santuarion irnaqäwip uñt’ayi sasaw yatichäwixa; uka yatichäwix Seventh-day Adventist Church ukankir Biblical Research Institute ukaw sayt’ayi. Uka pachparakiw Heartland ukhamarak Steps to Life ukham sapa saykat yanapt’at ministerionakax yanapt’apxi. Uka yatichäwix ch’amaka ukhamarak mayjt’ayaña, jan amuyt’aña apanirakiwa.

Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,

Kunanqa, qhawariychik kay 1850 wataq Cuadro nisqamanta. Kayqa 1850 watapi noviembre killapin kasqa. Kaymi kikin killapaq, chaypi pay rikuyta chaskin, chayta qillqaspata qhipaman 1851 watapi wiñayman purichin, hinaspata 1882 watapi Early Writing nisqapi tukukun, kay kikin killapin, kay kikin killapin, 1850 watapi noviembre killapin. Ninmi,

"Monday we returned to Dorchester where our dear Brother Nichols and family live."—

Lunes p’unchaw kutimurqayku Dorchesterman, chaypi munasqa wauqinchik Nichols ayllunkunawan tiyakusqanman.

Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?

Kaypi patapi [1850 wataq Cuadropa, paña patan k’uchupi nisqaman qhawaykuspa], “Otis Nichols-pa rurasqan, Dorchester, Massachusetts llaqtapi lluqsichisqa.” Ari? Kaymanta rimashan, ¿aw? ¿Rikunkichu, kay Cuadrota?

—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.

—«Chay tutaqpi Diosqa huk ancha allin musqhoyta qowarqan, chaymanta aswan hatun rak’ita qankunaqa qillqapi rikunkichik. Diosqa rikuchiwarkanki huk chartata orqoypa ancha necesitakusqanta. Rikurqani chayqa necesitakusqanta, hinallataq chiqaq kachariy sut’ita tablaskunapi qillqasqa kasqanqa ancha achkata rurayman churananpaq, alma-kunataq chiqaq yachayman hamunankupaq.» Manuscript Releases, número 15, 210 noviembre, 1850.

She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."

Payqa huk rikch’ayta rikurqan Nichols-pa wasinpi, Dorchester llaqtapi—chayqa llapanmi kay Cuadropi kashan—nispa: “Huk cuadrota rurana kanki.”

And what does she say about the chart? How does she describe it?

¿Imatataqsi siwar qillqapaq? ¿Imaynataq payqa chayta rimarin?

Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.

Riy Habacuc 2-man. “Munaymi rikcharirqani huk cuadrota lluqsichinapaq,” hinaspa ¿imataq ruwanan karqa? Munasqa karqa, “chiqaq simi tablakunapi sut’ita rurasqa kananpaq.” Habacuc 2, versículo 2, nin: “Hinaptinmi Señor kutichiwarga nispa: Qillqay rikuyta, hinaspa tablacunapi sut’ita ruray, . . . .” Payqa nisqa hina, kay 1850 watapi Otis Nicholspa Cuadron, Dorchester, Massachusetts llaqtapi imprimisqa, Habacucpa hunt’akuyninmi, imaynan The Great Controversy nisqapi nin 1843 Cuadro Habacucpa hunt’akuynin kasqanta.

Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.

Allinmi, ¿rikunki chayta? ¿rikunki maypacha payqa kay rikch’ayta chaskarqan? Chay pachallapi kaykunapas pasakuchkaptinmi: “September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ’s Sanctuary ministry brings darkness and confusion,” nispa, qosantanqa chayllamanta artikulota yapamanta imprimichirqan, chay ishkay párrafokunatataq hurquspurqan. Mana hayk’aqpas Adventismopi yapamanta imprimisqachu karqan, 1931 watakama, chaypachaqa Willie White yapamanta imprimichirqan; hinaspa, chayta ruraspanqa, imprimisqan tractopi kikinpi huk llulla testigota churarqun. Chayqa rikuchiyta atinmi.

Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.

Kunanqa, kaypi huk qillqasqata qankunaman ñawiriyta munani, aswan hatun citata, kay kikin pacha muyupi. Kayqa 1850 wata, noviembre killapa 27 punchawninmanta.

"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.

Unay tiempo qamman qellqayta saqerqani. Kunanmi imaraykuta nisqayta qamman qawachisqayki. Ñawpaqtaqa, Hermana Arabellapa kuyapayakuq, sumaq chaskisqa cartanta chaskisqaymanta qhipa semanakuna tukuypiqa mana tiempo kanchu qamman qellqanaypaq; mana chayqa, iskay semanapi kutichinaypaq mañakusqanta hunt’ayman karqan. Chay cartata ancha allintam munakurqaniku. Llapaykumi chay cartapi kusisqa, suyaykutaqmi kay unay qhiparakuyniy mana hark’anqachu kayta ñawirisqaykimanta hinalla utqaylla kutichinaykita; ñoqataq mana yapamanta chhika unayta suyasqachu kachkani.

"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.

Kunanqa, Jamespaq ñoqapaqpas allinmi kachkan. Wasiykuqa París llaqtapi kachkan, Hermano Andrewspa wasinpi, correo oficinaman chaymanta imprenta oficinamanpas aswan qayllallapi. Kaypiqa huk pisillata tiempota qhipasaqku. Kay aylluqa sumaq sonqoyuqmi, ichaqa ancha wakchalla. Tukuy imayuq kasqankumantaqa llapallanmi libre kaypi. Mana yuyaykuchu allin kasqanta kaypi kaspayku paykunaman ima gastotapas apachiyta. Anchatam munani llapaykita rikuyta, munasqa Hermana Gorhamtapas.

"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.

“Topsham llaqtapi huñunakuyniykuqa ancha hatun yuyaychasqa karqan. Iskay chunka pusaqniyuq runakuna chaypi karqanku; llapankupas huñunakuypi rimanakurqanku.

"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.

Domingo punchaw Diospa atiyninmi ñoqaykuman hamurqan sinchi kallpawan wayraq hina. Llapa runakunan sayarirqanku chakinkupi, hinaspan Diosta jatun qapariyniyoq simiwan yupaycharqanku; chayqa imaynan karqan Diospa wasinpa cimienton churakusqan pacha hinam karqan. Waqaypa voznintaqa mana reqsiyta atirqanchu qapariypa vozninmanta. Chayqa atipaq kusikuypa pacham karqan; llapallan kallpachakusqa hinaspa musuqchasqa karqanku. Manam hayk’aqpas chayna sinchi atiyniyoq pachata rikurqanichu ñawpaqtaqa.

"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—

Qatiq rimanakuykunaqa Fairhaven llaqtapi karqan. Wawqi Bates warmiwan kuska chaypi karqanku. Chay huñunakuyqa ancha allinmi karqan. Wawqi Nicholspa wasinman kutimushaqtinchik, Señorqa huk rikch’ayninta qowarqan, hinaspan rikuchiwarkhan cheqaq yachachiyqa qillqasqa tablakunapi sut’inchasqa kananpaq kasqanta; chaymi achka runakunata cheqaq kayman akllachinqa kimsa angelkunapa willakuyninkunawan, ñawpaq iskay willakuyninkuna tablakunapi sut’inchasqa kasqanrayku.

That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.

Chayqaqa kaypi kachkan, [1850 wataq Cuadro-ninpa uray lluq’i k’uchunman rikuchispa]. Allinchu? Paykunaqa kay Cuadro-pi kachkanku, imatam pay rimashan chayqa.

—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.

—“Noqapas rikurirqaniqa papelpa lluqsimunanqa chaskikuna rinankupaq hina ancha wakisqa kasqanta; chaskikunapaqmi huk papel nisqaqa apasqankupaq kanan, kunan pacha cheqaq kaqta hap’iq, uyariqkunapa makinman churapunankupaq, chaymantaqa cheqaq kaqqa mana yuyaymanta chinkananpaqchu, hinallataq papelqa chay chaymanpas purinqa maymanchus chaskikuna mana rinmanchu. Huk kaqkunatapas rikurirqani, chaykunaq papelpi rikurimunqaku.”

"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.

¿Imaynallan kawsankichik llapaykichik? ¿Llapaykichikchu wiñay kawsayta mask'aspa kallpachkankichik? Ancha, ancha rikuyta munaykichik, chaytaq manaña unaychu rikusqaykichikman hina yuyani. Kunanmi wakichikuy pacha, hinallataq suyanipuni llapanchik wiñaypaq allinta, mana iskayrayaspa llamk'asunchik. Pachaqa sinchi pisillam hina rikurin, imatataq rurasqanchikqa utqaylla rurananchikmi.

"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.

Noviembre killapi 20 p’unchawmi, huk semanaraq ñawpaqpi, wawqeyku Henry Nicholswan ñuqapas Topshamman rirqayku. Jueves p’unchawpi [Nov. 21], mikhuna mesamanta chayraq hatarimusqaykuqti, Wawqi Foeypa huk wawan yaykurimuspa nirqan: mamanqa mana yuyayninchu kashan. Chaymi utqayllaman mayuta chimpaspa huk millata rirqayku, munasqa Panay Foeyta wañuypa qayllanpi tarikurqayku. Llakikuyni ancha hatun karqan pay mana riqsiykuwashaqta tariykuspay, mana reqsiwarqanchu. Payqa unaymi sinchi ñak’ariypi qhipakurqan, kimsa lasmanta tawa laskama, chaymanta qhepaman qhepa samayninta saqerqan. Qosanwan kimsa wawankunatan saqesqa, chinkasqankumanta waqananpaq.

"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?

Viernes paqarinpi [Nov. 22], wawqi Henry hamurqa Parisman, Jamespa rutuchinanpaq, pampachayman rinanpaq. Ancha llakikuywan, chaymanta allin yuyayniyuq p’unchawta pasarqayku. Señorqa manam saqerqachu, aswanpas Espíritunta noqaykuman samachirqan. Panay Foeypa qhipa p’unchawninkunaqa sut’itaqmi karqan aswan ancha espirituyniyniyuq, aswan allin p’unchawninkunapas. Wawqi Foeyqa kaywanmi sonqochakuyta tarin: payqa cristianahina wañurqan. Allintaqmi sayakushan. Diosmi payman graciata qon, kay ñak’ariyta muchuyta atinanpaq. Ay, ancha allinmi Diospi suyayniyoq kay, ima llakikuykunapipas, ñak’ariykunapipas hap’isiwananchispaq. Diosman yupaychay, suyayrayku, allin suyayrayku. Qamkuna, mayqenniykichispas, ¿imatataq qonaykichis suyayniykichisrayku?

"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—

Iñiyta sinchita hap’iychis. Diospi kallpachakuychis, wiñay Rikranmanpas samakuychis. Chayqa manam hayk’aqpas qamkunata pantachinqachu, aswanpas llapa ñak’ariykunapi aparisunkichis. Suyaykuni qamkuna llapallaykichis cheqaq kaypi astawan astawan kallpachakunaykichista. Ama iskayrayaychischu, aswanqa ñanniykichita ñit’ispa Qhapaq Suyuman puriychis.

Here we go. Here is what I want you to see.

Kaypi riy. Kaymi munasqayki qhawariyniykipaq.

—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—

—“Huk semana ñawpaqmi, qhipa sábado p’unchaypi, ancha allin yuyaychakuy huñunakuyta ruwarqayku. Wawqi Hewit Dead Rivermanta chaypi karqa. Payqa huk willakuywan hamurqa, nispa mana allinkunaq chinkachisqa kayninpas, wañusqakunaq puñuyninpas, wisq’asqa punku ukhupi kaj millay mana allin ruway kasqanta, huk warmi Jezebel sutiyuq, profetisa, yaykuchisqanrayku; paypas creeirqan ñoqa chay warmi Jezebel kasqayta.”—

Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.

¿Allinchu? Hermano Hewitqa nin Ellen Whiteqa Jezebel kasqanta, hinaspa payqa kimsa pantasqakunata yaykuchisqanta.

"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—

—Ñawpaq watakunapi wakin pantasqankunamanta payman willarirqayku, 1335 p’unchaykuna tukusqaña kasqanta, hinallataq achka pantasqankunamantapas. Chayqa ancha pisilla allinta rurarqun. Paypa tutayayniynin tantakuy patapi musyasqa karqan, hinaspan chayta unayachirqan.—

Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.

Kunanqa, kayta qhawayta munayki. Kay párrafomanta ima nisqay kachkan, chayta qatiyta munayki, atinki chayqa.

If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.

Sichus adventismopi ukhupi kaqkunawan huk kuti kay pachapa tukukuyninpi pacha willakuykunata yapamanta churayta ruwasqaykikunaqa, kinsa cita-kunallatam hap’inku—ashkha cita-kunatam apaykachanku, ichaqa kinsa hatun cita-kunallatam aswan kallpawan hap’inku. Kayqa hukninmi; imaraykuchus chayman rispa ninqaku: “Ñawpaq pachapi wakin pantasqankunamanta payta willarqayku,” nispa; hinaspataq ninqaku, payqa “1335 p’unchawkuna tukusqaña kasqanta” nisqanmanta, chayqa huknin pantasqan kasqanta. ¿Rikunkichu imayna chay gramatikata pisilla q’iwiyta atinki: “Ñawpaq pachapi wakin pantasqankunamanta payta willarqayku”? Hinallataqmi payta willarqayku 1335 p’unchawkuna tukusqaña kasqanta; ichaqa pacha churayta yachachiqkuna ninqaku: ñawpaq pachapi wakin pantasqankunamanta payta willarqayku, hinaspa chay pantasqankunamanta hukninmi karqa qam yachachisqayki 1335 p’unchawkuna tukusqaña kasqanmanta, chayqa pantaymi nispa. Chay hinaqa, mayqinmantaqpas iskaymanmi q’iwiqta atinki.

The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.

Ñawpaq kuti Eugene Prewittwan uya uya tinkuspa churanakuyta ruwarqani Oklahoma llaqtapi, paymi riman Milleritakunapa Historianqa mana pacha tukukuypi yapamanta kutinchu kasqanta, chaymantaqa noqaqa Profecíapa Espíritu nisqapi iskay cita-kunata qonirqani.

And he says, "Jeff, you know that Ellen White was a careless writer."

Hinaspanmi: “Jeff, qam yachanki Ellen White mana allin allinta qillqaq kasqanta.”

And I said, "What do you mean?"

Hinaspanirqani: «¿Imataq niyta munanki?»

And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.

Hinaspataqmi kay cita-man. Paymi nin kay cita qawachisqanta payqa mana allin yuyaywan qillqaq kasqanta; imaraykuchus pay yachan ñoqa yachasqayta, pacha churaykuna munaspaqa kay citata q’iwiyta atinkuman.

Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?

Kunanqa, Washita hina maypipas chay laya yachachiy atiyta hap’iptin, chaymi yachaqninkunata yachachin Ellen Whiteqa mana allin qillqaq kasqanta, huk imataq chayqa; ichaqa, kaypiqa payqa mana allin qillqaqchu?

—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.

—“Sientinmi huk simi nisqallatapas niyta. Jesuspa sutimpi sayarirqani, hinaspata phisqa minutokuna hina qhipaman tantanakuy tikrarirqan. Llapa runakuna chayta kikin ratollapi mallirqanku. Sapa uyakunapas k’anchaywan hunt’asqa karqan. Diospa qayllaynin chay cheqata hunt’arqan. Wawqi Hewit qonqoriykukuspa urmaykurqan, waqayta hinaspa mañakuyta qallarispa. Rikuyllaman apasqa karqani, hinaspata achka imakunata rikurqani mana qillqayta atinaypaq. Chayqa Wawqi Hewitman ancha sinchita chayarqan. Paymi willakurqan chayqa Diosmanta kasqanta, hallp’a ñut’u ukhuman hina pisiyaykusqa karqan. Chay tantanakuymanta pachaqa sapa kuti qillqashanña, kunanpas chay kikin mesamantapuni qillqashan llapa pantasqankunata, paypa yachachisqankunata saqespa. Ñoqaqa creeini Dios payta oqarichishasqanta, allinta rurayta atinman, Dios paywan llamk’aspa.”

"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.

Munatapas munakusqayta kuyay panay Gorhamman. Niwaychis kallpachakuspa kananpaq. Diosqa paywanmi kashan, manataqmi saqespaqchu. Munatapas munakusqayta qankunaman llapallaykichisman. Suyaykuni wawqikunaqa ama puñuysapa kayman churakunankupaqchu, aswanpas cheqaq kaypi interesakuspa, waqyasukasqankuta akllasqa kayninkutawan takyachinankupaq diligente kanankupaq. Qellqawaychis, chiqaptaq qellqawaychis, amataq noqa rurasqayhinachu ruraychischu. Kuyaykuykichis, llapallaykichista. Qellqawaychis. Manuscript Releases, volumen 16, 206–209. Paris, Maine llaqtamanta qellqasqa, noviembre 27, 1850.

Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.

Wawqe Panikuna, Ñañakuna, ¿ima historiapi kay qillqasqaqa kashan; maypitaq payqa kayta qillkarqan? Payqa kayta qillkarqan 1850 watapi, Wawqi Nicholspa wasinpi.

In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.

Kay pachapi, ¿imataq Señor ruwashan? Paymi qawarichin Pionerokunaqa allin qhawariyta hap’ishqankuta Daily nisqamanta, payqa chaywanmi tratakushan. Paymi nin: Cristopa Santuariopi ministerionqa Daily nisqapa llulla qhawariyninmi kan.

In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."

Kay historiapi, kay kikin historiapi—mana kay kikin historiapiña, manataq manañam kay wata llaqtapi, aswanpas kay wata killapi pay rikuykunata chaskishan hinaspa kay chiqaq yachachiyta sut’inchashan “Daily”-pa ñawpa pionerokunaq sayayninmanta, nispa: taripay p’unchaypa qapariyninta qorqoqkunaqa “Daily”-manta allin qhawariyta charirqanku; hinaspa, chaylla párrafopi, nin: “Rikurqani 1843 Chart nisqaqa Señorpa makiwan kamachisqa kasqanta, mana tikrasqa kananpaq kasqanta, hinaspa taripay p’unchaypa qapariyninta qorqoqkunaqa ‘Daily’-manta allin qhawariyta charirqanku.”

And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.

¿Imatataqsa kay 1843 Chartpi “Daily”manta? Ninqa, chayqa AD508 watapi qichusqa karqan; hinaspataq 1335 wata qhipaman apan 1843 watakama, chay 1335qa ñawpaqpiña kasqantataq ninqa.

Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?

¿Imaynatichu yuyayta atinki, kikin killapi, kikin watapi, payqa Dead Rivermanta Hermano Hewitman nispa, chayqa manaraq hamunanpaq kasqanta?

Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.

Allinmi, kay pacha churqaqkuna, kay pacha churqaqkuna, hinallataq kay runakunaqa Paní White mana allin qillqaq kasqanta creenqaku. Historiaraqmi mana kayta sayachinchu.

So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.

Chaymi, munani qankuna rikunaykichikpaq, “Diario”-wan tupachisqa, Ellen White-pis 1335-ta allinta entiendirqan.

Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?

Ellen Whiteqa manam hukllataqmi mana “Daily” nisqapaq Paganismo kasqanman allinchasqan siellonta churaykurqanchu; payqa entienderqanmi chayqa qallarisqanman 1335 wata profeciata, 1843 watapi tukukuqta, hinaspataq chay sayayninta llapaqpa ñawpaqenpi amacharqan Dead Rivermanta Hermano Hewitpa contranpi. ¿Chayta rikunkichu?

And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.

Chay kikin killapiqa, payqa nishanmi Cristopa Santuarionpi ministerionnin, sapa punchaw kaqlla kasqan, yana tutayayta chaymanta pantasqata apamunllan nispa; chaymanta, qosannaqa, chay rikuyta kutichispa, chay yachachiyta Review and Heraldmanta hurqun.

Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.

Qankunapi qillqasqaykikuna ukhupi, maypichus “1850 Chart” nisqa nin, chaymi kaypi nishan. [1850 Chart nisqapi lluq’i ladomanta kimsakaq sutunpi qillqasqa qillqata riqsichispa, AD31 watapi chakatasqa Jesus qhepanta qelqasqa qillqaman.] Munarqani chayta qankunaq qillqasqaykikuna ukhupipas kananmanta.

Away Daniel 11:31 508

Karupi Daniel 11:31 508

And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:

Hinaspanmi kaypi 1843 watapa Cuadropi [qhawachispa chawpi columnasman, AD31 watapi chakatasqa Jesuspa urayninpi]:

Taking away of the daily sacrifice. Dan. 12:11, 12

Qhipa p’unchaw llapa p’unchay sacrificiota qichusqa kaynin. Dan. 12:11, 12

Okay, these are these two Charts.

Allinmi, kayqa iskay gráfico-kunakun.

Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.

Paní Whiteqa yacharqanmi kay runakuna allin qhawariyniyuq kasqankuta, hinaspataq yacharqanmi chayqa qallariychisqan 1335 watayuq willakuyta, chaymi tukuq 1843 watapi; hinaspataq yacharqanmi chayqa rikuchisqanta Paganu Kamachiyta qichusqa kasqanta 508 watapi.

Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,

Kay iskay qillqa rikch’achakunkunaman t’uqrisqaykikunawan uraypiqa huknin cita kan, Hermano Nicholspa pachasqanpi, hinaspan runakunata rimapayachin huk qillqa rikch’achakunkunata ama ruwanankupaq, paykunapa siq’ikuna satanikuk kasqanrayku; ichaqa, nisqanman hina, kay iskay Qillqa Rikch’achakunkunapi kaq siq’ikunaqa hanaq pacha kasqankuta. Payqa nin,

"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—

Rikurqani siq’i ruranapaq negocioqa llumpay pantasqa kasqanta. Chayqa Hermano Rhodesmanta qallarisqa karqa, hinaspan Hermano Case qatiq kusqa. Qullqiqa gastasqa kasharqa siq’ikuna ruranapaq hinaspa mana sumaq, millay rikch’akuq llimphikunata ruraypa, angelkunatawan hatun k’anchayniyuq Jesus-ta rikuchinapaq. Chay hina kaqkunata rikurqani Diospaq mana allin kasqanta. Rikurqanitaq Diosqa Hermano Nichols-pa chart nisqa publishment-ninpi kashasqanta.

Who was in the publishment of this 1850 Chart? God!

¿Pitaq karqa kay 1850 watapi rurasqa Cartapa willakuyninpi? ¡Dios!

—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

—“Rikurqani karqan” —imataq?— “kay siq’ichasqamanta Bibliapi huk willakuy profétikaw karqan, chay siq’ichasqa Diospa llaqtanpaq ruwasqa kaptinqa, hukpaq allin chayqa hukpaqpas allinmi, hinaspa huk runa mast’arisqa sayayniyuq musuq siq’ichasqa pintasqata munarqan chayqa, llapanku chayta kikillantataqmi munanku.”

"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—

Rikurqani huk mana samayuq, mana hawka, mana aswan hunt’asqa, mana añayniyuq sonqo karqa Wawqi Case ukhupi, hinaspa huk chart mast’aqta munarqa. Rikurqani kay pintasqa chartkunaqa mana allin ruwayniyuq kasqankuta tantanakuypi kaq runakunapaq. Chaymi huñunakuypi k’acha, qasilla, asipayman pushaq espíritu karqa.—

Now, this is the one that I want you to think through.

Kunanqa, kaymi chaymanta allinta yuyaymanaykichikta munasqay.

—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—

—«Diospa kamachisqan láminakuna allinta yuyayman chayasqanta rikurqani, mana ima sut’inchayniyuq kashaspapas.»—

"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."

“Qawarirqani siq’ikunaqa,” achkha rimaypi, “Diospa kamachisqan . . . .” Mayqin siq’ikunataq, achkha rimaypi, Diospa kamachisqan karqan? Kay iskay Siq’ikuna [1843 watapa, 1850 watapa Siq’ikuna] Diospa kamachisqan karqan.

These two Charts are a fulfillment of Habakkuk 2.

Kay ishkay siq’ikunaqa Habacuc 2 nisqapa hunt’akuyninmi kanku.

—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

—“Angelkunaq siq’ikunapi rikuchisqankupiqa kanmi huk k’anchayniyuq, munay, hanaq pacha hina kasqa. Yuyayqa mana yachayllapaq hina pusasqa kan Diosman hinaspa hanaq pachaman. Ichaqa wak siq’ikuna, wakichisqakunaqa, yuyayta millachin, hinaspa yuyayta aswan kay pachapi tiyachin mana hanaq pachapichu. Angelkunata rikuchiq imahina rikch’aykunaqa aswan supaykunaman rikch’akun hanaq pachapi kaq runakunamantaqa. Ñuqaqa rikurqani siq’ikunaqa p’unchawkuna hinaspa semanakuna tukuy Brother Casepa yuyayninta hap’irqasqanta, maypachachus payqa Diosmanta hanaq pacha yachayta mask’anman karqan, hinaspa Espíritupa munay graciankunapi hinaspa cheqaq kaq yachaypi wiñanman karqan.”

"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.

Rikarqani, siwsi chartakunata lluqsimunankupaq usuchisqa qullqiqa, wawqekunapa ñawpaqenpi cheqaq kayta sut’ita churaypaq, tratadokunata, huknintaq qillqasqakunata lluqsimuypi gastasqa karqanman chayqa, ancha allinta ruwaspa almaskunatapas qispichinman karqan. Rikarqani charta ruwaq kay llamk’ayqa rupha onqoy hina mast’arikusqanta. Manuscript Releases, número 13, 359; 1853.

The 1290 and 1335 Days

1290 y 1335 p’unchawkuna

I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.

Qatipam qamman qillqasqata apamuni Review and Herald nisqamanta, 1858 watapi enero killapa 28 punchawninmanta. Kayta qampa qillqaynikikunapi churashqaypa raykunqa kaymi: rikunki 1858 watapiraq yachachishasqankuta, “Diario” nisqaqa Paganismo kasqanta. Qamqa kayta rikuchiy qillqayniykipi charinki; 1850 watamanta pusaq wata qhipamanpas “Diario” nisqaqa Paganismo kasqanta hinallataq entiendesqankum.

"ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:

“Huk jatun proféticamente ancha kaq pacha, maypin Advent doctrina sayarqan, Daniel 12 nisqapi 1335 p’unchawkuna kanku, maywanmi 1290 p’unchawkuna chayhina sinchi t’inkisqa kanku. Kay iskay pachakunaqa kayhinam ñoqanchisman riqsichisqa kanku:”

"—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.

—Chay p’unchawmanta sapa p’unchaw sacrificiota qichusqa kaptin, ch’usaqyachiq millay ruway sayarichisqa kaptinpas, waranqa iskay pachak isqun chunka p’unchawkuna kanqa. Kusisqañam chay suyaq runaqa, waranqa kimsa pachak phisqa chunka phisqayoq p’unchawkama chayaqqa. Qamri ichaqa, tukukuyninkama ñanniykita riway; samarikunki, p’unchawkunapa tukukuyninpiqa chaskisqayki rak’iykipi sayarinkitaqmi.— Daniel 12:11–13.

"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*

Chay hina tapukuykuna chaylla rikurimun: ¿atiyninchikchu ima ruwaykuna kasqanta willayta, maymantachus kay pacha-kamaykuna yupasqa kanankupaq qallarinan; hinaspataq chay hina kaptin, ¿atiyninchikchu hayk’aq kasqanta willayta? Ñawpaqta tapukusun: ¿Imataq chay “sapa p’unchay” (sacrificio), hinaspataq ima-taq chay “ch’usaqyachiq millay ruway”? Qhawarisqa kanqa “sacrificio” simi cursiva nisqapi kasqanta: chayqa hunt’asqa simi kasqanta reqsichin. Chay hinallataq qhawarisqa kanqa Daniel qillqapi wakin kutikuna chay simi rikurimusqankupi, nispa, 11:31 hinaspa 8:11–13 t’aqakuna. Kay qhipa t’aqaman pisilla kutirisun. 13 versículopi qhawarisqa kanqa iskay ch’usaqyachiykuna rikuchisqa kasqanta: sapa p’unchay (ch’usaqyachiy), hinaspa ch’usaqyachiypa huchallikuynin. Kay cheqaq kaytaqa Josiah Litch sutiyuq ancha sut’ita rimarin, chayrayku aswan allinman mana chayayta atisunmanchu rimayninta citarispa:*

"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'

—Sapa p’unchaw lurasqa sacrificiotaq kunan qillqasqa qillqapa ñawiriyayninmi; ichaqa originalpiqa manam imapas chayhina sacrificio tarikunchu. Kaytaqa llapallanmi riqsinku hinaspa chaskinku. Chayqa huk glossam utaq tikraqkunaq churasqan yuyaychasqanmi. Cheqaq ñawiriyqa kayhinam: “sapa p’unchawpas ch’usaqyachiq hucha pasaywan”; sapa p’unchawpas hucha pasaypas “hinaspa” nisqawan tinkisqa, ch’usaqyachiq sapa p’unchaw hinaspa ch’usaqyachiq hucha pasay. Iskaymi ch’usaqyachiq atiykuna karqanku, Santuariota hinaspa ejercitota ch’usaqyachinankupaq.

"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.

Kaymantaqaqa sut’ita rikurinqa, —sapa p’unchaw, nisqaqa mana ima hinañachu judíokunapa yupaychayninman riqsichikunman, imaraykuchus chaymanmi ñawpaq, aswan mast’arikusqa yuyay hina churakusqa karqan; kaytataq aswanraq sut’ichin kay yuyayman hina qhawarispa: kay pacha tupuynikuna, chiqpipuni icha unanchasqa hina hap’isqa kaptinku, kay yupaychayta qichusqanmanta pacha yupaspaqa, mana ima willakuypaq hina reqsisqa ruwaymanpas chayachiwanchu.

"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:

“Punllaq rurayqa, chaymanta millay aswanqa, ishkay ch’usaqyachiq atiykunam kan, iglesiata ñak’arichinankupaq: atinchu yachayta ima atiykuna chaykuna kasqanta? Kaymanta hukllata ruwayku William Millerpa yuyayman haykunapaq hap’isqan razonaymanta, paywan kuska kikillan tukuyta chayanapaq. Paymi nin:”

"—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+

—Ñawpaqman ñawirqani, hinaspam mana tarirqanichu huk kaqta maypichus “sapa p’unchaw kaq” nisqa rikurinqa, Danielpi sapallanpi. Chaymantam [huk simikunata mask’anapaq qillqawan yanapasqa] chaywan tinkisqa simikunata hap’irqani: —qichuy; —payqa qichunqa sapa p’unchaw kaqta’; —sapa p’unchaw kaq qichusqa kananmanta pacha’; hukkunapas. Ñawirqallaranim, hinaspam yuyarirqani mana ima k’anchaytapas qillqamantachu tarisaq nispa. Qhipamanmi chayarqani 2 Tesalonicenses 2:7, 8-man: —Mana allin kaypa pakasqa imayna kasqanqa ñanmi llamk’achkanña; ichaqa kunan hark’aq kaqlla hark’anqa, ñanmanta qichusqa kanankama, chaymantataqmi chay mana allin runa rikuchisqa kanqa.’ hukkunapas. Chay qillqaman chayaspaqa, ay, hayk’aq sut’i, hayk’aq sumaqmi cheqaq kay rikurirqan! Chaypin kachkan! Chaymi “sapa p’unchaw kaq” nisqa! Ari, kunanqa, imatataq Pablo nin “kunan hark’aq kaq” utaq “hark’achiq kaq” nispa? “Huchayoq Runa” nisqawan, “mana allin kaq” nisqawanqa Papismom sutinchasqa kachkan. Ari, imataq Papismo rikurichisqa kananpaq hark’achkan? Paganismom. Chhaynaqa, “sapa p’unchaw kaq” nisqaqa Paganismom kanan.

"We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.

Daniel 8 qillqapi rikuchiwanchikmi, huch’uy waqraqa, chay cabra, ichaqa griego qhapaq suyuq rantinpi hamuq, “sapa p’unchaw” nisqata qichun; hinaspataqmi Alejandroq qhapaq suyun t’aqasqa kasqan qhepaman, 2300 p’unchawkuna tukukuyninpi Santuario pichasqa kanan kama, rikuchisqa qatiq atiyniqkuna ukhupi hukllam kan. Kay huch’uy waqrataqa maypi churasqa kananman hina ñawpaqpi rikuchirqanchik Roma kasqanta, hukllachasqa huk kaq hina, Danielpa huk rikch’aykunaq tawa kaq qhapaq suyunman tupaq. Kunanqa cheqaqmi, Romanokunaq atiyninpi huk tikray kasqanta: paganismomanta papadoman. Paganismoqa, Asiria reykunaq p’unchawninkumanta poperíaman tikrasqa kanan pachakama, “sapa p’unchaw” kasqa, ichaqa Profesor Whiting nisqanman hina, “mana tukukuq” ch’usaqyachiy, maywan Satanás Jehovápa causanman sayarqa. Sacerdotenkunapi, altarninkunapi, sacrificioninkunapipas, Jehovaq yupaychayninpa levítico nisqa rikch’ayninwan rikch’akuqmi karqa; ichaqa levítico yupaychayqa cristiano yupaychayman qusqan chayqa, Satanásqa, llamk’ayta allinta hark’anampaq, kikintaq hark’ay rikch’ayninta tikranan karqa; chayraykun paganismoq templonkunan, altarninkunan, estatuankunanpas papadoq runakunaq Diosta phiñachiq rimayninkunaman bautizasqa kanku.

"But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*

“Ichaqa sapa p’unchay rurasqa, paganismom, profecíapi nisqa kasqanman hina, huq santuariota qhawachisqa, hinaspa santuariunpa lugarñin urmachisqa kanan karqa. Santuariom ídolokunawan hinaspa gentilismo wan achka kutipi tinkisqa kasqanta, chaypaq yupaychana hinaspa adoraciónpa lugarñin hina, qatiq Qelqakunam sut’inchanku: Isaías 16:12; Amós 7:9, 13, margin. Ezequiel 28:18. Daniel 8 nisqapi sapa p’unchaypa santuariunmantaqa, Apolos Hale-manta kay qatiqta qusqayku:*”

"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"

—¿Imataq niyta munan paganispa “santuarion” nisqanta? Paganismoqa, hinallataq tukuy rikch’aq pantasqakunaqa, santuarionkutaq kanmi, cheqaq kay hina. Chaykunaqa templokunam utaq pakakunaq wasinkunam, paykunaq servicionman sapaqchasqa. Chayrayku, paganispa huk sapaq, reqsisqa templo-manta kaypi rimakusqan kasqan yuyayman hamun. ¿Mayqintaq chay achka hatun reqsisqa templonkuna-manta kanman? Clásico arquitecturapa aswan sumaq, ancha hatun rikch’aynin huknin sutichasqa Pantheon nisqawan. Sutinqa niyta munan “tukuy dioskunapa templo utaq pakana wasi” nisqanta. Maypi kashanqa Roma llaqtapin.† Romakunaq atipasqan nacionkunapa ídolonkunaqa kay templopa wakinkuna niche nisqapi utaq rakisqa t’aqapi yupaychasqa churakusqa karqan, achka kutipitataq kikinkupis Romakuna yupaychaypaq tukururqanku. ¿Atisunmanchu huk paganispa templo-ta tariyta, paypa “santuarion” nisqaman aswan allinta, aswan kallpawan rikuchiqta?

"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.

Kunan p’unchaykama yachasqanchikrayku sapa p’unchay nisqaqa Paganismom kasqanta, ch’inyaypa huchallikuyninta, icha —“ch’inyayta ruwaq millay abominación” nisqaqa Papacy kasqanta, hinaspa Paganismopa sapaq yupaychana wasiqa Pantheon kasqanta, hinaspa chaypaq —“maypi kashan” nisqanqa Roma kasqanta, astawanraq tapukusun.

"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:

“1. ¿Paganismorachu Romapa llaqta kamachiq atipayninwanraqchu ‘qichusqa’ karqan? Kay qatiq rimayqa, iglesiapaqpas hinallataq pachapaqpas allin reqsisqa, ancha importante historiapi huk chiqaqmanta willakuy, ñuqayku yuyayku, profeciata kutichin. Constantino, ñawpaq cristiano emperadormanta rimarin, hinaspa nin:

"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++

—Gobiernonpa ñawpaq ruwayninmi karqa huk kamachiy qillqata llapa imperyupi apachiy, runankunata Cristiano iñiyman hap’ipakuyta kallpachispa.

"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:

“2. ¿Acaso fue Roma la ciudad o lugar de su santuario, (el Panteón,) derribado por la autoridad del Estado? El siguiente extracto responde:”

"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*

—Constantinopa qhepa atipaq wañuyninmi imperiopa samayninta takyarqan. Romaqa huk kutimantaqa mana pipas sasachayta atisqan nacionkunapa reina nisqa karqan. Ichaqa chay hatunchasqa, lliphipisqa horapiqa, urmaypa qaqa patamanmi oqarisqa karqan. Qhipa puriyninqa uraymanmi kanan karqan, mana kutiriy atina. Gobiernopa Constantinoplaman tikrasqanqa kunankamapas historiadorta pantachinraqmi. Chayqa huk ruwaymi karqan, romano yuyaypa ñawpaq, yupaychasqa prejuiciokunapa llapan puriyninman chiqap contrapi. Mana lujurioso asiáticopachu karqan, inti lloqsi suyu costumbrekunaman, klimakunamanpas qonqor kusisqa; aswanpas fierro jina atipaqmi karqan, inti yaykuy suyumanta paqarisqa, romano runakuna hinallataq orientalkunapa kawsay ruwasqankunata pisipaq qhawaq; huk allin yachaq político ruwaymi karqan, chaywanpas sut’ita rikukuq hinantinpi mana yuyaysapa políticomi karqan. Chaywanpas Constantinoqa Romatam saqirqan, Cesar-kunapa hatun pukara tiyananta, Traciapa mana reqsisqa k’uchunrayku; kallpasapa, munayniyoq kawsayninpa puchuqninmantaqa iskay sasachakuy llamk’aypim tukuyta gastarqun: huk colonia-ta imperionpa capitalninman oqarichiy, capitaltataq colonia-pa pisi yupaychayniyoq, p’enqaychasqa kallpayoq kasqanman urmachiy.'*

"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.

Kay qillqakuy, historiadorpa qillqanmantam, ancha sut’illam, mana imapas rimaywan sut’inchayta munananchu. “Paypa santuarionpa kawsana chiqnin urmachisqa karqan,” nispa willakun profecía; chay hina kaqkuna sut’inchasqa kasqanmanta qhepamanqa, pisi imallatapas pantayta mana munaspa profecíakunata hamut’aqkunapas, kayman churanankupaqa hunt’asqa kasqankuta yachananku tiyan.

"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,

“Wiñay sapa p’unchaw apaqasqa kananmanta, ch’usaqyachiq millay kaq churakusqa kananmanta pacha, waranqa iskay pachak isqun chunka p’unchawkuna kanqa. Kusisqa kachun suyaq, waranqa kimsa pachak pisqa chunka pichqa p’unchawkama chayaq. Ñawpaqninchikpi kaq chiqaqkuna hina, wiñay sapa p’unchaw nisqaqa paganisumu kasqanta, ch’usaqyachiq millay kaqqa Papakuna kamachiy kasqanta, roma kamachiypi ñawpaq kaqmanta qhipa kaqman huk tikray kasqanta, hinallataq Estado-pa atiyninwan chay tikray ruwakusqanta yachaspa, kay profecía hunt’akunanpaq mayqan pachapi kay hina pasasqanta aswan tapuyllam kan; imaraykuchus, chayta sut’inchaspaqa, ñawpaq qallariyta tarisun, maymantachus kay qillqasqanchikpi kaq profecía pacha yupaykuna yupasqa kanan. Chayrayku,”

"3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.

“3. ¿Imayna p’unchaypi kasqa willakuy profecíapi nisqanmanta hunt’akurqa? Qhawarisqa kachun, tapuyqa manam kaychu: hayk’aqtaq santoskunata Papadopa makinman qoykusqaku; aswanqa hayk’aqmi religiónpa tikrasqan, Paganismomanta Papadoman, chay hina rurakusqa karqa, qhepa kaqta naciónpa religiónninman tukuchispa, hinaspa chayta wakichisqa kachkananpaq llank’ayñinta qallarinanpaq. Kayqa, llapa hatun tikraykunahin, manam huk ratullapa rurasqanchu karqa. Qallariynin ruwayninkunaqa ñawpaqmantapacha rikurirqan. Pablo nisqa, paypa p’unchayninpipas mana allin kaypa pakasqa misterion, Huchapa Runan, ‘ch’inyayta apaq millay mana allin ruway,’ ñataqña llamk’achkarqan. Hinaspa kay Escrituraq k’anchayninpiqa Señorninchispa siminkunata entiendenanchis tiyan, Mathew 24:15 pi, ch’inyaypa millay mana allin ruwaymanta nisqanpi, maypichus sut’ita Daniel 9:27 manaraq rikuchin. Imaraykuchus, Jerusalén llaqtata Romanokuna 70 watapi chinkachiptinku, paganismomanqa manaraq Papado randinchu yaykurqa; ichaqa entiendenchismi chay atiyqa chaypacha rikurisqan, sutipiwan formapiwan pisillata tikrasqa kachkaspa, kikin atiy kasqanta, mayqinchus ch’inyayta apaq millay mana allin ruway hina, santoskunata ñak’arichinqa hinaspa Ancha Hanaq Diospa Iglesianta ch’usaqyachinqa.”

"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++

Clovis, Francia nacionpa reyynnin tikrasqan pachakama, chayqa 496 watapi karqa, francekuna hinallataq huk law Romapa inti hayk’ayninpi llaqtakunaqa pagano runakuna kasharqanku; ichaqa chaymanta qhipaman, idolokunata Cristoman tikranankupaq rurasqankuq kallpachakuyninkuqa ancha hatun allin rurayninwan tukukurqa. Nisqankuqa, Clovispa tikrasqanmi qallarinman churarqa france monarcata “Aswan Cristiano Majestad” nisqawan, hinallataq “Iglesiapa Kuraq Churin” nisqawan rimarinapaq costumbreta.+ Chay pacha ukhupi hinallataq A.D. 508 watakama, “alianzakuna,” “capitulacionkuna,” hinaspa atipanakuykunawan, “Avborici,” “inti hayk’ayninpi Romanokunapa guarnicionninkuna,” Bretaña, Burgundiokuna, hinaspa Visigotakunaqa uraychasqa kasqanku.'++

"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.

—Roma qhapaq suyup occidentalis nisqapi hucha yupaychayqa, mana iskayrayakuqtaq cristianokuna iñiyninpa ñawpaqman puriyninta qhiparachirqan, aswanraq chay nacionkunapi sasachakusqa kaptin, Inglaterra llaqtapa hina, chay sallqa ayllu panakakuna yaykuykunawan pichqasqa kasqankurayku, paykunaqa ñawpaqmantapacha runa-ruray wakakunata yupaychaqkuna karqanku; ichaqa kunanmantapacha manañam atiyuqñachu karqan, munayniyuq chayqa kaspapas, Católica iñiyninta ñit’iyta, utaq Roma Pontíficepa mast’ariyninkunata hark’ayta.

"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS

Chaymanta pacha, Papa kamachiqpa millay millakuynin atipaqmi karqa, paganisimo nisqaman hina qhawasqa kaspa. Qhipa maqanakuykunaqa huk cristiano sectakuna wanmi karqa, paykunaqa sapa kuti heretikokunata hina tratakusqa; hinallataq principikuna wan, paykunaqa sapa kuti Cristoq cuerponpa hatun sayasqanta t’aqaqkuna utaq contraqkuna hina tratakusqa karqa. Europapa reqsisqa atiyninkunaqa paganismoman k’askasqa kayninkuta saqirqanku, ichaqa chaywanqa huk rikch’aypi millay millakuyninkunata wiñachinallapaqmi; imaraykuchus paganismopaqqa bautizasqa kaylla pisi karqa, católico yuyaypi cristianochaypaq tukunanpaq; hinaspa pusaq ministronpa interesninkuna utaq phiñakuynin mañakusqan hina kaptin, paykunapa imankunapas, tronuyninkunapas,—ichapas kawsayninkupas,—altar pataman churaykukusqa kanan karqa. SS

"* Prophetic Exposition, Volume 1, 127.

"* Exposición Profética, Volumen 1, 127.

"+ Goodrich's Universal Hist. and Gutherie's Geog.'

+ Goodrichpa Lliwpaq Hist. nisqanpi, hinaspa Gutheriepa Geog. nisqanpi.

"+ Mosheim Christian History, Volume 1, 132, 133.

+ Mosheim Historia Cristiana, Tomo 1, 132, 133.

"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.

Inglaterrapi, Arturo, ñawpaq kaq Cristiano rey, pagano yupaychaypa tullurunkuna hawapi cristiano yupaychayta sayarichirqan.* Rapin, paypa willakuyninpi pacha-kamachiy pisi pantaywan aswan chiqap kasqanta nispan, ninmi payqa 508 watapi Britaniapa sapa kamachiqninpaq akllasqa kasqanta. Libro 2, 129.

"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:

“¿Ima kasqanmi kay pachapi Roma Qhaway Sillqapa xaalin? —Symmachusqa Papam karqan 498 utaq 499 watamanta 514 watakama. Paypa pontificadunqa reqsisqa karqan kay musuqcha, admirakuypaq kaq circunstanciakunawanpas eventokunawanpas:”

"1. He —left Paganism' when he entered the —church of Rome.'

“1. Pay —runakunapa yupaychaymanta lloqsirqan, ‘Roma iglesiaman’ haykuspan.”

"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.

“2. Payqa rirqinmanmi Papal tiyanaman chayarqan, atipaq masinwan yawarkama maqanakuspa. Du Pin.”

"3. By the adulation paid to him as the successor of St. Peter.

“3. San Pedro-pa rantin hamuq hina yupaychasqa kasqanrayku.”

"4. By the excommunication of the Emperor Anastasius.+

“4. Emperador Anastasio-pa excomuniónninwan.”+

"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++

“—Mayk’aqtaqmi,” nispa nin Mosheim, “wakinkunapa yuyayninkuna Romanapa Pontíficekunapa kamachiq hina munasqankuqa allinpaq karqan, chaytaqa sasachakuyninnaqmi yuyayman apamuyta atisun, Ennodiuspa huk rimariyninmanta; payqa Symmachuspa chay mana allin sutiyuq, llulla hatunchaywan yupaychaq runan karqan, mayqinchus iskayrayasqa fama yuq prelado karqa. Kay parasitico panegiristaqa, huk mana allin nisqankunawan kuska, sayarichirqanmi Pontíficeqa Diospa rantinpi juez hina churashqa kasqanta, chay may qhispichisqa kananpaqmi aswan Hanaq Diospa Vicegerente hina hunt’arqan.”++

"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'

“Occidentepi causa católica-man hap’iskasqa kallpawan, kay atipanakunawan, hinaspa Romaq Sede-manta vicariokunap yanapayninwan, huk agentekunawanpas, Constantinopla llaqtapi partido papalqa churakusqa karqanku—Roma llaqtapi kamachiqninkupaq sut’i awqanata qallarichinankupaq allin sayaypi. Wata 508-pi, fanatismopa hinaspa guerra civilpa muyu wayra-niraj maqanakuyqa ninawan yawarwan intiru purirqan inti lloqsimuynin capital orientalpa callenkunapi.”

"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS

Gibbonqa, wata 508–514 nisqakunapi, Constantinopla llaqtapi ch’aqwaykunamanta rimarispa, nin—Emperadorpa estatua-kunan p’akirisqa karqan, paypa kikin runa kaynintaq huk suyu llaqtachapi pakasqa karqan, kimsa p’unchaw tukukuyninpi chayraqmi runankunapa kuyapayakuyninta mañakuyta atirqan. [Papakaymi atipachkan.] Diademan mana churakusqa, mañakuqpa sayayninpi, Anastasioqa circoq tiyananpi rikurirqan. Católico-kunaqa, ñawpaqninpi, chiqap Trisagionta willarirqanku; willakuqpa siminwan qaparispa sut’inchasqan qori p’achanta saqiyta munasqanmanta kusikurqanku; uyariqkutaq karqanku chay yuyachikuyta, llapankuna mana kamachiyta atispaqa, ñawpaqta huk qhapaq kamachiq akllaypi acuerdota ruwanankupaq; hinaspataq chaskirqanku iskay mana munasqa ministrokunapa yawarninta, paykunapa apuynin mana iskayrayaspa leonkunaman huchachisqan. Kay phiñasqa ichaq pisi unaylla kaq hatarikuynikuna kallpachakusqa karqanku Vitalianopa allin lluqsisqanwan; payqa Hunos hinaspa Búlgaros soldadonkuna ndinwan, aswan achka idolatra runakuna kashaqtin, Católico iñiyqoqpa amachaqninmi nisqa karqan. Kay yupaychasqa hatarikuypi Tracia suyuta runannaqta saqirqan, Constantinoplata muyurirqan, soqta chunka phisqa waranqa cristiano masinkunata tukuchirqan, obispokunata kutichimuyta, Papapa sunquchasqa kayninta, hinaspa Calcedonia tantanakuyta sayachiyta chaskinankama; chayqa ortodoxo rimanakuy karqan, wañuyninman qayllayasqa Anastasius mana munasqallawan firmarisqan, Justinianopa tíonmi astawan chiqapta hunt’arqan. Chhaynataqmi karqan ñawpaq kaq religioso awqanakuykunapa tukukuynin, chaykunaqa hawkapa Diospa sutimpi, hinaspa paypa yachachiqnin-kunawan maqanakusqa karqan. SS

"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.

Appollos Hale-pa qelqasqan kay pisikaq willakuywanmi kay punkupi testimoniota wichqayku: —Kunanqa qayaniku kay pacha Gamalielninkunata ñuqanchikwan kuska huk sayaypi churanankupaq paganismopa Santuarionpa cheqanpi (qhepamanqa “San Pedro-pa herencian” nispa mañakusqa) watapi 508. Qhawarikuqmi huk aswan pisilla wata qhipaman, chay chinchay llaqtakunamanta mana allin rurayniyuq barbarokunapa sinchi paganismonqa uraykamushan sutipi cristiano nisqa Imperio Romano Occidentalman—llapallanpi atipashan—hinaspa atipayninkunaqa llapallanpim aswan salvaje ñak’ariywan reqsichisqa kashan. . . . Imperioqa urman hinaspa chullunkunaman p’akikun. Sapa sapallanmanta kay p’akikunaq apuqninkuna hinaspa kamachiqninkunaqa paganismonta saqinku hinaspa cristiana iñiyta sutichakunku. Religión nisqapiqa atipaqkunaqa atipasqakunamanmi qunquriykushan. Ichaqa paganismoqa manaraqmi atipayninta saqinchu. Hark’aqninkunamanta hukqa sinchi, mana kuyapayakuq, allin atipaqmi kashan. (Clovis.) Ichaqa mana unaymantachu paypas musuq iñiypa atiynin ñawpaqman qunquriykun hinaspa chaypa waqaychaqninta tukapun. Payqaraqmi atipashan, ichaqa héroe hina, atipaq hina, chayamunmi aswan hanaq puntanman kay ñuqanchik sayasqanchik cheqapi, A.D. 508.

"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.

—Chay watapi utaq chay wataman qayllapi, urmasqa qhapaq suyup qhipa hatun rak’iyñinqa llapaqpa ñawpaqenpi, hinaspa atipaq “monarca”npa coronasqa kayninwanmi, cristianochasqa karqa.

"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.

—Kay pachaqanapi tiyasqanchik pontíficeqa musuqmanta kutiq pagano runam. Payta tiyananman churaq yawar hina ch’aqwayqa huk arriano reypa chawpichakuyninwanmi allinchakusqa karqa. Payman k’umuykunku, rimarispa napaykunku ima hina kay pachapi Diospa rantinpi kasqanta. Senadoqa chayhina paypa atiynin uranpi kashan, Romaq Sedeq allin kayninkuna chayta mañakusqanmanta sospechayuq kaspaqa, emperadortapas iglesiamanta qarqonkum. . . . 508 watapi minaqa Illa lloqsichisqa kashan Antisuyu Imperiopa trono uranpi. Chaymanta paqarimuq ch’aqwakuypa, pantasqakuy paqarichisqan tinkuykunapa ruwasqanmi cheqaq kamachiqninpa p’enqachisqa kaynin. Kunanqa tapukuyqa kaymi: ima pachapitaq paganismoqa chayhina ñit’isqa karqa, rantinpaq, qhipan hamuq papal millay abominaciónman qichasqa kanampaq? Hayk’aqtaq kay abominaciónqa churakusqa karqa, mana yupaychasqa rimaykunapa, yawarpaq puriyta qallarinanpaq? Paganismopa rantinpi “churasqa” utaq “sayarichisqa” kasqanmanta, 508 watamanta huk fechakuna kanchu? Sichus chay pakasqa layqaq warmiqa manaraq llapa víctimankunata atiyninman apanichu, chayqa ñam sayaykunanta hap’isqaña, wakinkunaqa ñam chay suyayninpa layqayninman urmaykusqaña.

"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*

Waqqinkunataq qhepamanta atipachisqaña kanku,—“kamachiqkuna, llaqtakuna, achka runakuna, nacionkuna, rimaykunapas,” nisqakunaqa chay musphachiq atipaynin uraman apasqa kanku, mayqinchus paykunata wakichin, chaypacha hina—“Jesús-pa testigokunapa yawarninwan machasqa” kashaspapas,—“Diosman servichkasqankuta yuyarinankupaq,” hinaspa sapaqlla hanaq pacha munasqan kasqankuta umallikunankupaq; chaykamaqa infiernopa condenasqanpaq aswan facil, aswan qhapaq hap’isqa mikhuyninman tukuspa.*

"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.

“P’unchayta charinchik. ‘sapa p’unchay’ nisqaqa qichusqa karqa, hinaspa ch’inyayta rurachiq millay millay abominación nisqapas 508 watapi sayachisqa karqa. Kay puntomanta pacha yupaspa, 1290 p’unchaykuna utaq watakunaqa 1798 watapi tukunku, maypichus, ña qhawachisqa kasqan hina, Papaq llaqtayuq atiyninqa Buonapartepa makinqa oqarisqa karqa. 1335 p’unchaykunaqa chayasunchik chay ruwaymanta kay ladoqpi 45 hunt’asqa watakunaman.”

"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.

“Ichaqa wakinkuna ninqankuman: Imaynaqtataq qankuna ruwankichik pacha-kamaykuna ñawpaq pacha-pi tukukunanta? ¿Manachu qillqasqa kashan Daniel samananpaq hinaspa paypa chaskisqanpi sayarinanpaq p’unchaykunapa tukukuyninpi? Arí, cheqaqmi; hinaspa ñuqayku chayta creeniku. Ichaqa, ¿imatataq Danielpaq kanman paypa chaskisqanpi sayariy? Kay yuyayqa qhawasqa kanqa mayk’aq pacha pasasqanmanta sut’inchayman chayaspa, hinaspa imakunachus p’unchaykunapa tukukuyninpi cheqaqtapuni pasaqkuna karqan chaykunata qhawaykuspa. Chaykamataq kaypi anclata wikch’umuyku huk semana kama.” Review and Herald, January 28, 1858.

Errors and Dangers of Prescott and Daniells; The Cities to Be Worked

Prescottwan Daniellswan pantasqankuna, chaymanta peligrokuna; llaqtakuna llamk’anapaq kashaqkuna He visto la obra de Dios en la tierra como una viña muy floreciente y bien cuidada. Ha habido muchas dificultades que enfrentar. Ha habido asuntos serios a considerar. Hay lugares que el Señor ha indicado que deben recibir atención especial. Las ciudades han sido presentadas ante mí una y otra vez. Hay una obra grande y solemne que debe hacerse en ellas. Deben abrirse centros de influencia. Deben establecerse instituciones en diferentes lugares. Deben entrar hombres y mujeres consagrados a trabajar con humildad, con sabiduría y con tacto. Hay muchos que deben ser alcanzados. Hay muchos que no conocen la verdad. Hay muchos que están en las tinieblas del error. Hay muchos que necesitan oír el mensaje para este tiempo. Dios quiere que su pueblo se despierte. Quiere que haya una obra decidida. Quiere que se hagan planes sabios y que se los lleve a cabo con diligencia. Quiere que se ejerza fe. Quiere que no haya demora. El tiempo es corto. La noche viene, cuando nadie puede trabajar. Ha de realizarse una obra en las grandes ciudades. En muchas de ellas la maldad ha llegado a ser grande. En ellas Satanás está obrando con poder para confundir, engañar y destruir. Pero aun allí hay almas por quienes Cristo murió. Aun allí el Señor tiene sus testigos. Aun allí debe proclamarse el último mensaje de misericordia. Ha habido hombres en puestos de responsabilidad que no han discernido el deber de la hora. Han sido lentos para comprender la importancia de la obra en las ciudades. Han estado en peligro de seguir sus propios planes y de no someterse plenamente a la dirección del Espíritu de Dios. Algunos han confiado demasiado en el juicio humano. Algunos han dependido demasiado de la influencia de ciertos hombres. Algunos han corrido el peligro de exaltar instrumentos humanos. Esto no debe ser. Ningún hombre debe ocupar el lugar que pertenece a Dios. Ninguna voz humana debe ser obedecida sin que antes se haya buscado el consejo del Señor. Los hombres no deben entretejer su propia sabiduría con la obra sagrada de Dios de una manera que oscurezca Su voluntad. El Señor no permitirá que continúe una obra en la que el yo se mezcle con los principios santos. Él llama a una reforma. Llama a una humillación profunda del corazón. Llama a la renuncia de toda ambición egoísta. Llama a la obediencia sencilla y completa. Llama a una consagración que no se reserve nada. Si se escucha Su voz, Él dirigirá. Si se confía plenamente en Él, Él abrirá el camino. Si se le permite obrar, Él mostrará qué debe hacerse y dónde debe hacerse. Él levantará a hombres para responder al llamado. Él preparará obreros para entrar en lugares difíciles. Él irá delante de ellos si andan en temor y dependencia de Él. Las ciudades deben ser trabajadas. Deben ser advertidas. Deben ser invitadas. Debe hacerse obra médico-misionera. Debe acompañar al mensaje la enseñanza de la Palabra. Debe manifestarse el amor de Cristo en ministerio desinteresado. No bastan los sermones. No basta una teoría correcta. Debe verse una piedad viva. Debe revelarse una fe que obre por amor y purifique el alma. Debe mantenerse en alto el estandarte de la verdad con firmeza, y sin embargo el trabajo debe hacerse con ternura, paciencia y perseverancia. Que nadie piense que puede moldear la obra según sus propias ideas sin consultar al gran Director. Que nadie suponga que su experiencia pasada basta para cada nueva emergencia. El Señor tiene luz para su pueblo. Tiene métodos que no siempre coinciden con los planes de los hombres. Tiene obreros a quienes Él mismo enseñará. Tiene caminos que parecerán extraños a la sabiduría humana, pero que llevarán la señal de Su providencia. Bienaventurados son los que aprenden a seguir donde Él guía. No se deje sin trabajar ni una ciudad importante. No se postergue la obra por falta de fe. No se permita que el desánimo prevalezca por causa de la oposición o de la escasez de recursos. Aquel que ha dado la comisión proporcionará también ayuda para su cumplimiento. El mensaje ha de avanzar. La amonestación ha de darse. La invitación ha de extenderse. La verdad presente ha de llevarse a los de cerca y a los de lejos. Y todo ha de hacerse de tal modo que Dios sea honrado y que ningún ser humano reciba la gloria que pertenece sólo a Él.

(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")

(A. G. Daniellsqa 1901 watapi Akllanakuy Hatun Tantanakuypa umalliqninman akllakurqan. Kayqa rikuchin kay qillqasqa 1910 watapi qillqasqa kasqanta, chay pacha Señora White ancha llakikusharqan Daniellspa llaqtakunata mana yuyarisqanrayku hinaspa “Diario” nisqapa muyuriyninpi chakrusqa kasqanrayku.)

Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.

Kunan p’unchaykunaqa, Steve Wohlberg nisqa rimarqan payqa mana kasqanmi ima suyunchaytapas hap’inanpaq “Diario” nisqapi, imaraykuchus Ellen Whiteqa hayk’aqpas mana kasqachu ima suyunchaytapas “Diario” nisqapi; chaymi, sicha profetisapaq allin karqan chay suyunchayta hap’inanpaq, paypaqpas allinmi chay hinallataq hap’inanpaq.

Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.

Arí, Ellen Whiteqa cheqaqmi huk yuyayniyoq karqa “Daily” nisqamanta. Payqa nirqanmi Milleriteskuna allin qhawariyta hap’irqaku chaymanta, hinaspataq entienderqanmi chayqa Paganism kasqanta. Payqa entienderqanmi imaynam Paganism qichusqa kasqanpacha, 1335 qallarin; hinaspataq entienderqanmi chaymanta huk qhawariykunaqa yanayakuyllata, pantasqa ch’akiytawan paqarichisqankuta.

And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.

Hinaspa 1850 watapi historiapi sut’inchayta atinki cheqaqtapuni sapallamanta qhespisqa hina tutayayta chhaqwaytawan apamurqa nisqaqa Crosierpa yuyayninmi, sapa p’unchay nisqaqa Cristopa Santuariopi ministerionta rikuchisqa nispan; chayrayku, payqa entiendenqanmi ima kasqanta sapa p’unchay nisqaqa, manam imaña kasqallantachu, aswanpas imata rikuchisqantapas, imaraykuchus chay sayaymanta lluqsispaqa tutayman chhaqwaymanpas yaykunkiman.

But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.

Ichaqa, 1910 watapiqa, Ellen Whiteqa k’amiykurqanmi Conferencia Generalpa Presidententa hinallataq W. W. Prescottta, kay kikin qhawariyta Crosierpa nisqan hina ñawirichisqankurayku.

And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.

Manam historiadorpas manam imatapas ninqachu Prescott, Willie White, hinaspa A. G. Daniells, sapa kutin “the Daily” nisqata tanqhaspaqa, “the Daily” nisqaqa Cristopa Santuariopi ministerionta rikuchisqan yuyayta tanqhasqankuta. Llapa runakuna chayta yachanku.

But, you have got the entire article here from Manuscript Releases, volume 20.

Ichaqa, kaypi kachkan qamman lliw artikulun Manuscript Releases, volumen 20 nisqamanta.

When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.

¿Hayk’aqtaq kayqa lluqsisqa karqan? Allin, 1988 watapi lluqsisqa karqan; chayrayku, 1988 watapi Adventismo yachaqkunapaq qhawaykuspa unanchanankupaq tarikusqa kashan.

When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.

¿Hayk’aqmi Willie White, Prescott, hinaspa Daniells, Adventismopi “Diaria” nisqamanta llulla qhawariyta sayarichirqanku? 1919 watamanta 1931 watakamaqa chay llamk’ayta hunt’arqanku. 1931 watakamaqa, saqepuyña!! Adventismoqa yachachinqa “Diaria” nisqaqa Cristoq Santuarionpi ministerionninmanta kasqanta, imaraykuchus qellqasqa Qelqekunapa qhawariyninta chaskirqanku, mayqenchus apostata protestantismomanta hinaspa catolicismomanta hamun. Chaymanta ñawpaqmanqa, “Diaria” nisqaqa Cristoq Santuarionpi ministerionninwan reqsichisqa kachkan.

Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.

Ay, wakin simi kanku kachkan kayta contraqkuna, allinta yachaqkuna kaspankupas, ichaqa chay p’unchawmanta pacha llapa imapas tukuy hinantinpi hukman kutirisqa.

And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.

Hinaspanqa 1988 watapi, Ellen White Estateqa ñoqaykuman kay rimayta 1910 watamanta qespichimun, chay pachallapim “the Daily” nisqa asuntoqa Prescott, Daniells, hinallataq Willie White nisqakunapa ch’aqwaychasqan karqan.

"At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"

Kay kawsayniykupa kay patapiqa, manam yuyayninchikkunata karunchasqa kananchu aswan sapaq k’anchaymanta, chaytaq [ñuqanchikman] qosqa karqan rimanakuy wasinchikpa ancha allin huñunakusqanpi qhawarinapaq. Hinaspataq wawqi Daniells karqan, paypa yuyayninpiqa enemigo llamk’asharqan;

What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.

¿Imatataq chayri nin? ¿Imatataq nin, awqaqa yuyayniykipi llamk’asqanta? Chayqa ninmi Santo Espíritu mana yuyayniykipi llamk’ashasqanta.

"...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."

“…hinaspa yuyayniykita, Elder Prescottpa yuyaynintapas, hanaq pachatamanta qarqosqa angelkuna llamk’achkasharqanku…”

"Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."

Satanaspa ruwasqan karqan umaykikunata pantachiy, hinaspa apamuyta munaykikupaq t’ikrasqa yuyaykunata, mana Señor qankunaman churanaykipaq sonqochasqasqanta. Chaykunaqa mana anchañachu karqanku. Ichaqa kayqa ancha hatunmi karqan cheqaq kaypa rurayninpaq. Hinaspa umaykikunapi yuyaykunaqa, sichus qankuna aysasqa kayman chayasqaykichik chhika huch’uy nisqakunaman, Satanaspa yuyaychasqan ruwasqanmi chayqa. Qelqasqa librokunapi huch’uy imakunata allinchayta, qankuna yuyankichik hatun llamk’ayta ruwasqaykichikta. Ichaqa ñoqaman kamachisqa kachkan: Upallayqa rimaymi.

They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.

Paykunaqa munarqanku Uriah Smithpa libronman yaykuyta, *Thoughts on Daniel and Revelation* nisqaman, hinaspa hurquyta imatachus pay nirqan “Daily” nisqamanta, chayqa paganismo kasqanmanta. Chayraykun kay pacha-kutipin huk qari, Willie Whitewan, Prescottwan, Daniellswanpas maqanakuspa sayaq, Larry Smith sutiyuq runa.

Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.

¿Pitaq Larry Smith? Payqaqa Uriahpa churinmi, hinaspan yachan imatachus ruwayta munasqankuta, hinaspan taytanwan kuska sayashan: “Diario” nisqaqa paganismom.

"I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.

Ñuqaqa ninaypaqmi kani: Pantachinakuyta saqeychik. Supaypa kay yuyaychasqan atiyta rurakuyta atispaqa, chayqa qankunaman rikch’akunmanmi llank’aynikichik hatun admiraypaq hina, allin yuyaychasqa kasqanrayku. Awqapa planon karqa tukuy chay yuyasqa mana allinchasqa imakunata chaypi huñunaypaq, maypichus llapa rikch’aq yuyayniyuq runakuna mana huk yuyayllapi acuerdonakuyta atirqankuchu.

"And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"

“¿Imataq chayri? Supayta kusichiq kikin ruwaymi hunt’akunman karqa. Hawa runakunaman huk rikuchiy qusqa kanman karqa, mana ñuqaykuq iñiyniykumanta, aswan paykunapaq allin tupaqllata, chaymi wiñachinman karqa chay sapa runapa kasqanpa kayninpa rasgokunata, chaykunam”

do what? "cause great confusion."

¿imataq ruwachkan? “hatun pantayman churay.”

Other views of the Daily have been adopted that bring confusion and darkness.

Sapa qhawariykunaqa “sapa p’unchaw” nisqapmanta chaskisqa kanku, chaykunaqa pantaytawan tutayayta apan.

"and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

“hinallataq quri pachakunata hap’iychis, chaykunataqa kallpawan llamk’aspa hatun willakuyta runakunapa ñawpaqman apanapaq rurasqa kananpaq. Ima yachachikuytapas ñuqanchik llamk’asqanchikmanta rikuchisqanchikqa manam llapallanpas huk sonqollapi tupananpaqchu karqan, chaymanta paqarinman karqan iñiqkunapaq mana iñiqkunapaqpas yuyayninkuta pantachiy. Kaymi kikinmi Satanás munasqan karqan chayna kananpaq—imatachus hatunchaspa mana acuerdopi kasqaman rikuchiyta atisqanqa.”

Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.

Señor munasqanchá, kay yachachikuykunata Bibliamanta yachayninchiswan qallarispayku chaypi chiqaqchayta qallarispaqa, Ezequiel 28-ta qhawarisun; imaraykuchus, Ezequiel 28-pim Diario nisqapa saphin sut’ita riqsichisqa kachkan. Ezequiel 28qa Luciferpa hatunchasqa kayninmanta parlashan, payqa chayta señalashan; imaraykuchus, Diario nisqaqa Cristopa Santuariopi ministron kasqanta nispa rimayta munashaqtinkum, mana sapallanchu Diario-p chiqaq qhawayninta chaskispanku mana munarqanku, mayqinchus kikin hatunchakuypa símbolon, aswanpas kikinkupa kawsayninkupi chay kikin hatunchakuyta rikuchirqanku. Payqa kallpawan rimarin noqanchispa chawpinchiskunaman pantayta apamunqankuta.

"Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

Kunanqa, kayqa hatun rurasqanmi, maypichus mana reqsisqa espiritukunapas rikuriyta atinman. Ichaqa Señorqa huk rurasqanmi kanan tiyan wañuyman riykachaq almankunata qespichinapaq; hinaspataq cheqankunata Satanás, pakasqa disfrazwan, huntayta atinman, chaymanta pantachiyta apamuspallataq ñuqaykuq sinchikuna chawpinman, payqa chayta hunt’asqata ruranga, hinaspataq llapa huch’uy sapaqchasqakunaqa hatunyasqa, sut’inchasqa rikurinqa.

And what does it mean, "And I was shown"? God specifically told her this.

¿Imataq nin, “Hinaspata qawarichisqa kani” nispa? Diosmi kaytaqa payman sut’ita niq.

"And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"

“Ñawpaqmantapacha rikuchiwarkanku Señorman mana qusqanchu kay llamkaypa qhiparikuyta ni Anciano Daniellsman ni Prescottmanpas. ¿Satanaspa engañakuykuna yaykuchisqa kananmanchu, kay “Diario” nisqapas hina hatun asunto kananpaq, yuyaykunata pantachinampaq, kay ancha allin p’unchawkunapi llamkaypa ñawpaqman riyta hark’anampaq? Mana chayhina kananpaqchu, imayna kaptinpas. Kay asuntoqa mana haykuchisqa kananpaqchu,”

Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.

Hermana Whiteqa allinta entienderqa “Diario” nisqata, hinaspa entienderqataq “Diario” nisqamanta yachachiyqa Cristopa Santuarionpi ministerion kasqanmanta nispanqa hanaq pachamanta qarqosqa angelkunamanta hamusqanmi kasqanta, chaymantaqa pantasqa kaylla hinaspa tutayaylla apamun; hinaspa payqa reqsirqa ñawpaq pionerokunapa sayayninta, “Diario” nisqaqa Paganismota rikuchisqanta, hinaspa “Diario” nisqa qichusqa kaptinmi 1335 wata-profecía pacha qallarisqanta. Chayta yacharqa. Ima nisqankuta kay runakuna munaptinkupas, payqa hukniraymanta kay iskay yachachiykunapa diferencia-ninta yacharqa.

"It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

Imapas kasqan hina ama kanmanchu. Kay yachayqa ama hayk’aqpas qallarichisqa kananchu, imaraykuchus yaykuchisqa kanman chay espirituqa hark’aqmi kanqa, Lucifer-taq llapa kuyuriyninkunata qhawachkan. Satanapa rurayninkuna qallarinqaku rurasqanta, chaymanta pantaqllayta apamunqaku ñuqaykuq sinch’isqa churakusqaykuman. Qanqa manam ima waq kay yuyaykuna t’aqanakuyta mask’anaykipaq qayasqachu, mana pruebanapa tapukuy kasqanrayku; ichaqa upallaykiqa rimayninmi. Kay asuntoqa llapa sut’ita ñawpaqniypi kachkan. Supayqa atinmanchikman hukninchikta kay asuntukunapi watayta, imaynachus rurananpaq yuyarisqanta hina, chayqa Satanapa causanmi atipanman. Kunanqa, mana qhipaylla, llamk’ayqa hap’isqa kanan, manataq ima [t’aqanakuy] yuyaypas willasqa kananchu.

"Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

Satanásqa kallpachawanan karqan noqaykumanta lloqsisqa runakunata mana allin angelkunawan huñunakunankupaq hinaspa mana ancha ima nirqakuna tapuykunapi llank’ayniykuta qhipachinankupaq; chayqa hayk’a kusikuychá kanman awqakuna campamentopi. Taqanakuychik, taqanakuychik. Llapa hukniraykuna pampachisqa kachun. Kunanqa llank’ayniykuqa tukuy cuerponchikpa kallpanwan, umanchikpa, nervionchikpa kallpanwanpas kay hukniraykunata ñanmantan orqochiyta, llapanchiktaq huk sonqolla kachun nispa. Sichus Satanás hatun mana santoyasqa yachayninwan aslla hap’iyllatapas tarinman karqan, [kusikunman].

"Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

“Kunan, imayna llamk'asqaykita rikuspaymi, tukuy kasqanta yacharquni, hinallataq ima rurakunan kasqanta, ñawpaqman rispaykiqtiyki, ñuqanchikmanta ripusqakuqkunaman aslla chaylla atiyta qusqaykichiktaqmi, ñuqanchikpa filasninchikman pantachiyta yaykuchinankupaq. Yuyayniyki mana allin kasqanqa Supay munasqan hinan kanman. Qaparispayki willakusqaykiqa manan Espíritu Santoq saminchasqanwanchu karqa. Yachachisqa karqani qamman ninqaypaq: Dios pusasqan runakunaq qillqasqankunapi pantasqakunata maskhayniykichikqa manan Diosmanta samisqachu. Hinaspa kay yachayqa Elder Daniells runaq llaqtaman qusqan kanman chayqa, ama ima hina kaspapas payta huk kamachiq chiqanpi churaychikchu, imaraykuchus manan atinchu imaraykumanta imaman chayananta yuyaywan qhawariyta. Kay yachaymanta upallasqaykiqa yachayniykin. Kunanqa, kawsaypiña mana kaq runakunaq rurasqankunaq qillqasqankunapi pantasqakunata maskhay hina llapan imapasqa, manan Dios mayqenniykichikmanpas qusqan llamk'aychu. Ichaqa kay runakuna—Elders Daniells hinallataq Prescott—llaqtakunapi llamk'aymanta qusqan kamachiykunata qatiptiykuqa, achkha, ancha achkha runakunan cheqaq kayta iñinman karqa, tikrasqa karqanku, kallpasapa runakuna, kunan [kunan] maypichus churakusqa kanku, maymanpas mana haykapipas chayasqa kanqankuchu chaykunapi.”

"All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

Lliw pachaqa huk hatun ayllu hina qhawasqa kananmi. Chay hina yachaypa pukyu kaptinqa maymanta upyanaykipaq, ¿imaraykutaq kay pachata watakunata wañunanpaq saqerqankichik, Señorninchik Jesucristo qosqan testimoniokunawan? Cheqaq religionqa yachachin sapa qhari warmitapas runa hina qhawayta, payman allinta ruray atisqanchikta.

"This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

“Kayqa unay watakunam qillqasqa karqan: —‘Huk allin chaninnaq yuyayniyuq sonqo,’ anciano Andrews-man qhawarichisqa testimonio. Yuyayqa wiñachisqa kayta atin, rimananpaq hayk’aqta yachanapaq, imayna q’epikunata hap’iyta hinaspa apayta yachanapaq, imaraykuchus Cristoqa yachachiqniykim. Hinaspataq ancha mancharirqani qanmanta [rikuspaymi qanta] yachayniykita hatarichisqaykita hinaspa huk puriyta qallarichisqaykita, chaywan yuyaykuna t’aqasqa kananpaq apamuqta. Señorqa waqyachkan yuyaysapa runakunata, paykuna upallalla kayta atispa maypachachus chayqa yachay kasqanrayku. Sichus hunt’asqa runa kayta munanki, Jesucristo nisqapi santuyaq kayniyki tiyan. Kunanqa huk ruwana qallarishanña, hinaspa yachayqa rikuchikunman sapa ministro-pi, sapa conferencia-pa presidentenpi. Ichaqa kaypiqa qampaqqa karqan huk ruwana watakuna ñawpaqtaña hap’ina, maypichus qanta munakurqan kikin kay ruwanapaq vozniykita oqarinaykipaq. Cristoqa llapan llaqtanman sut’inchaykunata qorqan imata ruwananpaq hinaspa ima imakunata mana ruwananpaq. Hinaspataq pisillam tiempo puchukuchkan Señorpaj cheqan kayninta ruraypi tukuychananchikpaq. Qamqa entiendenki Señorpa ñanninta. Rikurqanim qampa munayniykita imakunata qampaq kikiyki yuyayman hina pusayta, presidente churakusqaykimanta qhipaman. Yuyarqanki admiraypaq hatun imakunata ruwanaykita, chayqa huk ruwana kasqa Dios mana maquykikunaman churamusqanta ruwanaykipaq. Kunanqa ruwanaykiqa manam ñit’iychu, aswanqa sapa necesidadta atisqaykikama cachariy, sichus Señorqa qanta chaskisunki servinaykipaq. Ichaqa ancha ñawpaqmantapacha rikuchirqanki mana qanmanta rikuchisqa kasqanta yachaypas, santuyasqa juicio pas. Qamqa sut’incharqanki asuntokunata mana chaskisqa kananpaq, mana chayqa Señor k’anchayta qonman chayqa.”

"I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

Ñuqaqa yachachisqa kani chay hina utqaylla kuyuykuna mana rurasqa kananpaq, qamta conferenciaq umalliqnin hina akllaspa huk wata mastapas. Ichaqa Señorqa hark’anña ama aswan chay hina utqaylla ruranakuna kananpaq, kay asunto mañakuypi Señorpa ñawpaqenman apamusqa kachkaptinraq; chaymanta, qamman chayamushasqa kachkaptin Señorpa llamkaynin presidenteq hawanpi samasqa kasqanmanta, ancha llakiywan hunt’asqa responsabilidad kasqanta, mana karqanichu qampaq imaynachus rurarqanki hinata lliphipaylla lluqsiypaq “Daily” nisqa yuyaymanta, hinaspataq yuyaytaq qampa influenciayki tapukuyta qichuyta atinqa nispa. Chaypi karqan Elder Haskell, paymi llasa responsabilidadkunata apaq, chaymanta kachkan Elder Irwin hinaspa ashkha qharikuna, mayqenkunatapas rimarqayman, paykunapas llasa responsabilidadkunata apashanku.

"Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

¿Maypitaq karqan machu yuyayniykikunapas, hatun watayuq runakunata yupaychayniykikuna? ¿Ima kamachiytaq rurayta atinkichik, mana llapa responsable runakunata tantachispa kay asuntuta allinta tupachinankupaq? Ichaqa kunanqa kay asuntuta tapukacharisun. Kunanqa musuqmanta yuyarinanchikmi, Señorpa juiciochus kay, mana rurashqa llamk’aypaq ñawpaqpi, qankuna kallpachakuyta rikuchispa llamk’ayta huk watatawan apayta munasqaykichikmanta. Sichus huk watatawan llamk’ayta apankichik qankunawan huñunakuspa yanapananpaq kaqkunawan, huk t’ikraymi kanan tiyan qankunapi hinaspa Anciano Prescottpi. Hinaspa kikiykichik sonqoykichikta Diospa ñawpaqenpi ñak’arichiychik. Señormi qankunapi rikunan tiyan huk ñawpaqmanta sapan experiencia hina mana kaqta, imaraykuchus kay kunan p’unchawpi runakuna musuqmanta convertirikuyta munasharqanku chayqa, chayqa Anciano Daniells hinaspa Anciano Prescottmi.

"Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

Qanchis qhariqkuna akllasqa kanan, yachayniyuq qhariqkuna kaspa, Diospa gracianninta llamk’ayninwan kutirikuy hukmanta rikuchispa. Sicha qhariqkuna hina p’akusqa kanku, mana imaraykum imamanmi yuyaymanta yuyayman hamunankupaq atiqchu, chayrayku llank’aypa responsabilidadninkunata apaq qhariqkunata, kay conferenciakunapa presidentenkunatapas mana yupaychaspa; llank’ayta iskay watamanta aswan apaq qhariqkuna mana yupaychasqa kananman churaspa, hina llank’a impulsivamanta huk llakiyuq ruway pasananpaq, qhariqkuna wata-watakuna ñawpaqman churapusqa kikillan llank’ayta—llaqtakunapi llank’ayta—saqerpayanku; machu qhariqkunamanta yachachikuy chaskinapaq mana, utaq aswan pisilla atención qospa, runakunaman imakunata paykuna munasqankuta willakuspa, kikillan testimoniota apan, hatun hinaspa admiraypaq llank’ayman hinallata atienapaq qhariqkunapa mana seguro kasqanmanta.

"Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

“Cristoqa manam wañusqachu. Payqa hayk’aqpas manam saqenqachu llank’asqan chay mana reqsisqa hina purichisqa kananta. Liwrukunata saqeychik chayllapi. Sichus mayqin tikraypas cheqaqpuni necesitakunan kaptinqa, Diosmi chay tikraypi allin tinkuyninta kananpaq kamachinqa; ichaqa huk willakuy runakunaman hatun responsabilidadkunawan qopasqa kaptinqa, [Diosqa] mañan cheqaq kasukuyta, munaywan llank’aqta, alma-taq pichaqta. Ancianokuna Daniellswan Prescottwan iskayninkuqa musuqmanta kutirikuyta necesitanku. Huk mana reqsisqa llank’aymi yaykumusqa, chayqa manam tinkunchu Cristo kay pachaman hamuspa rurananpaq hamusqan llank’aywan; hinallataq llapa cheqaqta kutirisqakunaqa Cristo-pa rurasqankunatam ruranku.”

"We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

Ñuqanchik llapanchikmi rurana tiyan Yayata hatunchaypaq churasqa ruranata. Chayamurqanchikmi sasachakuy p’unchayman—kay wakichiy pachapipuni Jesucristoq kawsayninman hina tukuyta, mana chaytaqa ama kallpachakuychu. Anciano Daniells, ama qamqa kacharichikuychu hanakman simiykita uyachinaykipaq, imaynatachus rikch’aq sasachakuykunapi ruranki hina. Hinaspa yachay: conferencia-pa presidentenqa manam kamachiqchu. Payqa llank’an Diospa chaskisqan yachaq runakunawan kuska, presidentekuna hina churakusqakunawan. Mana paypaq saqesqachu Diospa chaskisqan qillqaqkunapa qillqasqankuta ñit’isqa librokunapi sat’iykuspa tinkuchinampaq. Manam mastaña paykuna kamachiyta atinqachu, mana aswan pisi kamachiq, apaykachaq atiyta rikuchispaqa. Sasachakuy p’unchayqa chayamunña, Diosqa p’enqachisqa kanqa.

"How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

“¿Imaynatanmi Señorqa qhawarin mana llamkasqa llaqtakunata? Cristoqa hanaq pachapin kachkan. Kunanqa riksisqa kanan kaymi, —manan kanchu rey hina kamachiy. Kunanmi kay pachaq sasachakuy p’unchaynin. Kunanqa Ñoqan kani salvaypaq utaq chinkachiypaq Atiy. Kunanmi tukuy runakunap kawsayninpa tukukuynin Ñoqaq makinpi kachkan. Ñoqaq kawsayniytan qorqani kay pachata salvanaypaq. Hinaspa, ‘Ñoqa, sichus hoqarisqa kashaq chayqa,’ qespichiq graciayta qosqayqa rikuchinqa tukuy pichus munanku divina rikch’ayman hina rurachisqa kayta hinaspa Ñoqawan huklla kayta, paykunapas llamkanqaku imaynan Ñoqa llamkani qespichiq graciaypa atiyniywan hina.’ Pipas munan chayqa, wawqinkunawan kuska hap’ipaykachun churasqa llamkayta ruraypaq, maypichus responsable puestokunapi kashanku Señorpa qosqan yuyaychakuynin urapi, hinaspa aswan sonqomanta maskhachunku paywan hunt’asqa huk yuyaylla llamkayta, paywan, mayqan hina munakuwarqan kay pachata chayrayku kawsayninta qorqan hunt’asqa sacrificio hina kay pachaq qespichisqa kananpaq. Rimani ñoqanchik ministrukunaman, ñoqanchik llaqtakunapi llamkayman yaykuspanku, Simi ministeriota qatiqta allin hawkallamanta sagrado kasqan qatikuchun. Manan atisunchikchu runakunapa yuyayninkuman allin impressiónta rurayta sichus ñoqanchik . . . [Kay p’anqapa uran kimsa t’aqaynin qhiparqa ch’usaq saqisqa.]

"I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

“P’anqayniymanta qillqani. Cheqaq kay, imaynachus Jesuspi kashan hina—rimaychikta, mañakuychikta, sapa simitapas mana chhapuyoq kasqampi iñiychik. Imataq tarinkichik, pantasqakuna apamuykuspa chay runakunapa ñawpaqenman, paykuna iñiymanta karunchakuspa llullachiq supaykunaman uyarisqakuq runakuna, mana unayraq ñoqaykuwan kuska iñiypi kasqakuna? Supaypa ladonpinchu sayankichik? Mana llamk’asqa chakrakunaman sonqoykichikta churaychik. Huk llapan pacha mast’arikusqa llamk’ay ñawpaqenchikpi kashan. Ñoqaman qhawachisqa karqan John Kelloggmanta rikch’aykuna.”

"A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

Suma allin rikch’akusqa runaqa, paypa rikurichisqan llullakuyhina sumaq rimaykunapa yuyayninkunata qatichkarqan, cheqaq Bibliamanta chiqaq yachachikuymanta huk yuyaykunata. Chaymanta, imaymana musuq kaqta yarqhaywan unuywan maskhaqkunaqa yuyaykunata ñawpaqman apachkarqanku [chayhina allin rikch’akuqta], chaymi Elder Prescott hatun peligropi karqan. Elder Daniellspas hatun peligropi karqan [huk pantasqa llullakuypi] veryakuykuspa, kay yuyaykuna llapanpi rimarisqa kaptinqa, musuq pacha hina kanman chayta.

"Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

Arí, chayqa kanmanmi; ichaqa paykunapa yuyayninkuna chayhinata hap’isqa kachkaptinmi rikuchisqa kani qamrayku wawqi Daniellswan wawqi Prescottwan paykunapa kawsayninkuman espiritu[alistika]-hina rikuriq yuyaykunata awaykachasqankuta, hinallataq ñuqanchik runakunata sumaq yuyaykunaman pusasqankuta, chaykunaqa atinqanku chayqa, akllasqa runakunatapas llullachiyta.

The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?

Akllasqa akllakusqakunaqa mana llullachisqa kanqachu, ichaqa kanqanku runakuna akllasqa akllakusqakunawan kuska sayaspa, paykunaqa llullachisqa kanqanku. Akllasqa akllakusqakunaqa yuyaysapa sipaskunam. Mana yuyaysapa sipaskunaqa llullachisqa kanqanku, ¿aw?

And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.

Kay pachapi yachaq sipaskunak hina, akllaska runakunatapas llullachiyta munasqa wateqay kashaqtin, yachaq sipaskunakqa Espíritu Santoq lluqsimuyninta chaskishaqtinku, ¿imataq mana yuyaysapa sipaskunakqa chaskinku? 2 Tesalonicensespi nisqa sinchi pantachikuyta. Chaytapas rikusun, Diario nisqawan tupachispa.

—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

—«paykunapaqa kawsayninkumanmi awaykuchkarqanku huk espiritual[ista]-hina rikch’ariyniyuq yuyaykunata, hinaspataq runanchikkunata sumaq yuyayman pusachkarqanku, chaykunaqa atipaspaqa, atikunman chayqa, akllasqa runakunatapas pantachinankupaq.»

What is the very bottom line of spiritualism?

¿Imanataq espiritismopa aswan ukhu, tukuymanta ch’usay simin?

When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.

Rey Saúlpa willakuyninmanta rimashaqtin, ¿imataq Samuel nirqa? “Hatariyqa layqakuy hinam.” Hatariyqa layqakuymin.

Where does Saul end up?

¿Maypinñataq Saul tukukapun?

FROM THE AUDIENCE: With the witch of Endor.

UYARIQMANTA: Endorpa layqa warmiwan.

With the witch of Endor.

Endor llaqta layqawan.

What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.

¿Imatataqmi Rey Saulta rurasqa kay ruwaykuna qatita paqarichinampaq, hinaspa Endor llaqtapi layqaman pusarinampaq? Payqa Diospa Simiñanpa patanmanmi kikin siminta churarqa. Imata rurananpaq kasqanta willasqañam karqa, ichaqa ñawpaqmanmi purirqa, hinaspan pay munaqllanta rurarqa.

The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.

Espiritualismoq qhepa tukuy aswan uraypi kaqmi kikin rimaykiyta Diospa Rimayninmanta aswan hawaman churay. Chaymantan llapan qallarin. Chayqa layqakuymin.

Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.

Layqakuyqa kaymi reqsiy imaynatas Supayqa qanman apanqa paypa kamachikuynin uraman. Imaynatas qanman muspachisunki, chayqa huk layqa siminmi, layqap llullakuywan llullachikuymanta rimashan.

When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.

Mayq’aqchasqa kankichis chayqa, piraq ñawpaqta mayq’aqchasqa rikukun? Layqa warmi. Llapan chaymanta qallarin, ñoqa simiyta Diospa Siminmanta aswan hanaqman churaptiy. Chayqa layqakuymi, chayqa hatarikuymi, hinaspa ñoqaqa mayq’aqchasqa karqani. Chaytan Daniellswan Prescottwanpas pasaran.

And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.

¿Imayna yuyaykunatataq Daniellswan Prescottwan yaykuchiyta munarqanku kay pasashaqtin? Diariomanta mana allin qhawayta.

And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.

¿Imataq sapaq yuyayqa Diario nisqapaq cheqaq qhawaynin? Chayqa paganisimu kasqanmi, hinaspa paganisimuqa kikin hatunchakuy yupaychaymi. Chayqa huk yupaychaymi hanaq pacha cortekunapi qallarisqa, Satanás, Satanás, siminta Diospa Siminmanta aswan hanaqman churaspataq runakunaq historiankuman mana allin kaypa pakasqa misterionta haykuchirqan.

The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.

Huchaypa pakasqa kayninqa Satanaspa llamkayninmi, ñoqanchista layqaspa pantachinampaq. Chayqa Satanaspa llamkayninmi, ñoqanchista apaykachaspa rimayninchista utaq paypa rimayninta Diospa Rimayninmanta aswan hanaqman churachinanchispaq.

Do you follow my thought?

¿Yuyayniyta qatiwankichu?

Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.

Hucha huchallikuyta maskay. Chayqa “Strong’s Concordance”-pi huchallikuyta sut’inchanqa. Chaymanta sapinman uraykachispayki, ¿imaqtaq huchallikuypaq sapin simi? Alpha, alpha. Chaymi Alpha apostasiakuna.

When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.

¿Hayk’aqmi Daniellswan Prescottwan kay mana yuyayniyuq qhawariyta kallpachkanku? Alpha Apostasy nisqapa pacha tiempollanpi.

So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.

Chaynaqa, ama pantaychu imataq Sister White kaypi nisqanta, “akllasqa runakunatapas pantachiy” nisqamanta hinallataq Ezequiel 28 ñawirisqamanta. Payqa yachqarqan imachus pasashasqanta. Payqa yachqarqan kay “Diario” nisqa imaqa mana doctrinapi pantasqallachu kasqanta, aswanpas chay pantasqa qhawariyta “Diario” nisqamanta willakunayuqkunaqa kikin siminkuta Diospa Siminmanta patanman churayta munasqankuta, hinaspa paykunata chay kasqapi churayta, maypichus layqasqa kanku; chayrayku, Satanaspa makinpi huk yanapananmi kanku, hukkunatapas paykunaq hatarikuyninkuwan layqachinankupaq.

"I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"

Ñuqaqa qillqanaywan qatiqta qillqanay tiyan kay hermanokuna pantasqa yuyayninkupi pantaykunata rikunkuman, chaykunaqa cheqaq kayta mana allin sut’ichasqa kasqaman churayman; ichaqa paykunaqa hatun espiritu discernimientoyuq hina sayarinkuman. Kunanqa paykunaman niyta kani kay imata rikuchiwashaqti,

People say, "Oh, Ellen White, she doesn't have a position on the Daily."

Runakuna nin: “Ay, Ellen Whiteqa, payqa mana ima yuyayniyoqchu Diario nisqapaq.”

"when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—

“Kay asunto qhawachisqa karqanman chay pachapi, Elder Daniellsqa waqaycharqan trompetapas hina rimayninta hatarichispa paypa yuyayninkunata ‘Diario’ nisqamanta amachaspa, qhepaman lloqsimuq ruwaykuna qhawachisqa karqanku. Llaqtayku runakuna pantasqa tukukuchkarqanku. Ñoqaqa chay ruwaypa tukukuyninta rikurqani, hinaspataq willawasqankuña karqan cuidakuykuna: Elder Daniellsqa, ima lloqsiyta apamunanta mana yupaychaspa, chayhinata sunqunman churakuspa hinaspa Diospa inspirasionnin urapi kasqanta creechikuyta saqeqtin,”

This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.

Kayqaqa espiritismon. Payqaqa siminta Diospa Siminmanta aswan hanaqman churashqa. Payqa creenmi Diosmanta inspirakusqanta.

"that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

“si Elder Daniells, mana imayna tukukuynin kasqanta qhawaspa, chhaynata allinta sunqunpi chaskispa, Diospa inspiraciónnin uranpi kashasqanta creenman karqa, ichaqa escepticismoqa ñuqanchikpa chawpinpi maypipas tarpukusqa kanman karqa, hinaspa Satanás mayman willakuyninkunata apachinman chaymanmi chayanman karqanchik. Sayasqa mana iñiyqa, hinaspa escepticismoqa runakuna yuyayninkunapi tarpukusqa kanman karqa, hinaspa mana reqsisqa mana allikunaq mirayninkunaqa cheqaq kaypa rantinpi kananpaq sayarinman karqa. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.”

The strange crops of evil are growing all over Adventism today.

Kunan p’unchaypi Adventismo llapampinpi mana allinpa musphay tarpukuna wiñashanku.

Ellen White places her endorsement on the Pioneer understanding of the 2520.

Ellen Whiteqa churanmi rimayninta churarin 2520manta pionerokunapa hamutayninman.

Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.

Ellen Whiteqa qillqaywan allinchasqanmi Pionerokuna yuyayninta, Danielpa libronpi “Sapa p’unchay” nisqaqa Paganismota reqsichisqanta.