The Messianic fulfillment's in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillment's in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.

Mateo qelqapi Mesíaspaq hunt’akuykunaqa tukukuypi tiempop linderonmanta señalta, willakuypa kamachiypaq churasqa kayninmanta señalta, 9/11 linderop iskay testigonta ima, huknin Laodiceaman ukhupi willakuypa testigon, hukñataq Islampa terrorismo nisqanmanta hawa willakuypa testigon hinam hapi’n. Allinmi 9/11 linderota Mateo qelqapi chunka iskay Mesíaspaq hunt’akuykunamanta iskaywan rikuchisqa kasqanqa, imaraykuchus 9/11qa iskay kaq angelpa willakuyninta hap’in, maypichus sapa kuti iskaychasqa kanan kachkan. 2020 wata, julio killapa 18 p’unchayninpi wañuyqa pichqa kaq lindero kasqa, chaymanta 2023 wata julio killapi chunlla pampapi vozninqa soqta kaq karqa, 2024 watapi kawsarimuyñataq qanchis yupayniyoq karqa. Pusaq kaq Mesíaspaq hunt’akuyqa Chaupi Tutanpa Qapariyninmi.

The Eighth Messianic Waymark is the Midnight Cry

Pusaq Mesiániko Ñanmarkaqa Chawpi Tuta Qapariymi.

All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.

Kay llapan kayta ruwakurqan, profetapa nisqan hunt’akunanpaq: “Sionpa ususinman niychik: Qhawariy, qhapaq kamachiqniyki qamman hamushan, llamp’u sonqoyoq, huk asnupi tiyashan, hinaspa asnupa wawampi, malta asnupi.” Mateo 21:4, 5.

Prediction

Willakuy riqsichiy

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

Sionpa ususin, ancha kusikuy; Jerusalénpa ususin, qapariy: qhawariy, Qanpa Reyniyki hamusunki qanman: payqa chaninnaqmi, salvacionniyoqmi; llamp’u sonqoyoqmi, asnupi sillakuspa, hinallataq malta asnuchapi, asnupa wawanchapi. Zacarías 9:9.

“Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.

Pichqa pachak watakuna ñawpaqmanmi, Señorqa profeta Zacaríaswan willarqan: “Anchata kusikuy, Sionpa ususin; qapariy, Jerusalén llaqtapa ususin. Qhawariy, qampa Reyniykim qamman hamushan. Payqa chaninmi, salvaciónniyuqmi; llamp’u sonqoyuqmi, asnupi sillakuspa, hinaspa malta asnuchapi, asnupa wawampi.” [Zacarías 9:9.] Discipulokunaqa mana reparaspanku Cristo juzgaman hinaspa wañuyman rishasqanta, manam kay profecíata hunt’achiyta atinkuchu karqan.

“In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.

“Chayna hinallataq, Millerpas paywan kuska kaqkunapas willakusqanman hina hunt’arqanku, hinallataq huk willayta qorqanku, chaytaq saminchasqa qelqakuna ñawpaqmantaraq willarqan kay pachaman qosqa kananpaq; ichaqa mana atirqankuchu chayta qoyinankupaq, sichus tukuyta entienderqankuman chay willakusqakunata, paykuna llakikuywan pantasqa kayninkuta rikuchiqta, hinaspa huk willayta qawachiqta, Señor hamunankama llapa suyukunaman willasqa kananpaq. Ñawpaq kaq hinaspa iskay kaq angelkunaq willayninkuta allin p’unchaypi qosqa karqan, hinaspa Diospa yuyayninman hina paykunawan ruwachiyta munasqanta hunt’arqan.” The Great Controversy, 405.

The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.

Diospa profétic Simin mana allinta entiendenqa Cristoq atipayninwan yaykuyninpa historiampi karqan, hinallataq 1844 watapi Chawpi Tuta Qapariy willakuypa willakusqan parallel historiampipas. Pachak tawa chunka tawa waranqa runakunaqa tiyanmi entiendenankupaq “llakikuyninkuta reqsichiq profecíakunata.” Juanta Apocalipsis chunka kaqpi ñawpaqmantaraq nisqa kachkan, huch’uy libropa mensajenqa siminpi misk’i kanqa, ichaqa qepamanqa hayaqman tukunanpaq.

“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

“Manam ima ñawpaq p’unchaykunapaq manam imatapas manchakunanchikchu, ichaqa Qispichiqninchikpa pusawasqanchik ñanta, hinallataq ñawpaq historiaykupi yachachisqanta qunqaspanchikqa.” Life Sketches, 196.

The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.

Ñawpa p’unchaykunapi “Señorpa pusayninqa”, hukkun providencial ruwaykunawan kuska rikuchisqa kashan, paypa makinqa yupaykunapi pantasqata pakasqanmanta; chaymi mana allinchu karqan Milleritakuna ñawpaqmantaraq llaquykusqankuta entiendenankupaq, imaynachus mana allinchu karqan disipulokunapaq chakata patapi llaquykusqankumanta llapa imakunata entiendenankupaq. Ichaqa Chawpi Tuta Qapariynin willakuypa historianninqa kikin hanak pachaman pusak nina k’anchaywan reqsisqa kashan, chaytataq Ellen Whitepa ñawpaq kaq rikuyñinpipuni qillqasqa kashan. Pachak tawa chunka tawa waranqakunaqa disipulokunapaqpas Milleritakunapaqpas llaquykuykunata entiendenankum tiyan. Chay k’anchayta mana chaskiqa ñanta urmaykun.

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

Ñanpa qallariynin qhepanpi huk lliphipiq k’anchay sayarichisqa karqan, maymantataq huk angil niwarqan chayqa “chawpi tuta waqyasqa” kasqanta. Kay k’anchayqa tukuy ñanpinta k’ancharqan, chakinkunapaqtaq k’anchayta qorqan ama mitk’anankupaq.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“Sichus ñawinkuta Jesúspi sayachispa qhawarqanku, payqa ñawpaqenkupi karqa, llaqtaman pusaspa, hinaptinqa allin waqaychasqa karqanku. Ichaqa mana unayllataq wakinkuna sayk’urqanku, nispa: llaqtaqa ancha karupi kashan, ñawpaqmantaraq yaykunayku karqan, nispa suyarqanku. Chaymantataq Jesús paykunata kallpachaq karqa, hatun k’anchayniyuq paña makinta hoqarispa, chay makimantataq huk k’anchay lluqsirqa, adventista t’aqapi kuyuspa muyuriq, hinaspa paykuna qaparirqanku: ‘Aleluya!’ Wakinkunataq mana yuyayniyuq hina ñawpaqman qhipapi kachkaq k’anchayta ñiqiranku, nispa: mana Dioschu kaykama karuman horqomuwarqanchik, nispa. Qhipapi kaq k’anchay wañurqan, chakinkuta hunt’asqa tutayaypi saqespa, hinaspa mitk’arqanku, señaltawan Jesustapas mana rikuyta atispa, ñantaq urayman urmaykurqanku, ukhu tutayaq, mana allin kay pachaman.” Christian Experience and Teachings of Ellen G. White, 57.

The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.

Pusaj ñanrikch’anaqa Chaupi Tuta Qapariymi, imaynachus Cristopa Jerusalenman atipayninwan yaykuyninpi rikuchisqa hina.

“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.

“Chawpi tuta qapariyqa manam ancha yuyaychaykunawan apasqa karqachu, mayqenchus Qillqakunaq qhawachikuynin sut’i, tukukuqpas karqa. Chaywan kuska riqurirqa huk kallpa tanqaq, chaymi alma-ta kuyuchirqan. Mana iskayrayay karqachu, mana tapukuy karqachu. Cristoq atipayninwan Jerusalénman yaykuynin p’unchawpi, raymita waqaychanankupaq llapa suyukunamanta huñusqa runakunaqa Olivos Orqoman hamuqkanku, hinaptin Jesus-ta pushaq t’aqaman hukllawaspa, chay horapa kallpachasqan-ta hap’irqanku, hinaspataq qapariyta astawan wiñachirqanku: ‘Samisqa kachun Señorpa sutimpi hamuqqa!’ [Mateo 21:9.] Chay hinallataq mana iñiqkunaqa Adventistakunaq huñunakusqankuman hamuspa—wakinqa musyapayayllamanta, wakinqa asipayllapaq—willakuypa qayllanpi kaq yachachiq kallpata mallirqanku: ‘Qhawariychik, Qosasqaqa hamunña!’” Spirit of Prophecy, volumen 4, 250, 251.

To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.

Qhepa p'unchaykunapi yuyaysapa sipas kayqa, willakuy qillqapi nisqaman hina, chay yuyaysapa sipaskuna huk llakikuyniyuq pantayta muchuyta mañan; chaymantaq yachachikuypi nisqa suyasqa unaychasqa pacha yaykun. Chay suyasqa unaychasqa pachata kawsaspa mana pasaspaykiqa, manam yuyaysapa sipaschuchu, nitaq mana yuyannaq sipaschuchu.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Mateo 25 nisqapi chunka sipaskunamanta yachachisqa rimaypas Adventista llaqtapa experiencianta hinallataq rikuchin.” The Great Controversy, 393.

Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.

Imayna kaqtinpas, qhipa p’unchaykunapi yachaq sipaskunaqa huk llakikuyta pasananku kachkan, April 19, 1844 p’unchaywan tupaqllata; chayrayku, kay parabolapi rikuchisqa experienciaga pachak tawa chunka tawa waranqa runakunapa experiencianmi, paykunatan Juanqa Apocalipsispi sipaskuna hina sutichan.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

Kaykunaqa warmikunawan mana qhellichasqa karqanku; imaraykuchus paykunaqa vírgenkuna kanku. Kaykunaqa Corderota qatinku maymanchus pay rinqa chayman. Kaykunaqa runakunamanta rantisqa karqanku, Diospaq hañiq ruruykuna hina, Corderopaqpas. Apocalipsis 14:4.

How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.

¿Hayk’a Cristopa yachachisqan willakuykunaqa chiqanta, sut’intaqmi “simi-simita hunt’akunqa” nisqa hina riqsichisqa kanku? Llapa yachachisqan willakuykunaqa simi-simita hunt’akunqapuni, ichaqa chunka sipaskunamanta yachachisqan willakuyqa sut’ita qhawarichisqa kachkan ñawpaq pachapipas hamuq pachapipas “simi-simita hunt’akusqa” hina. Chayqa kinsa kaq angelwan tupachisqa kachkan, paymi 1844 watamanta ñawpaqman Michael sayarinankama, runapa gracia chaskinan pacha tukukunankama, kay pacha-pa chiqaq willakuynin hina qhiparinqa.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Sapa kuti chunka sipaskunapa rikch’ayninman kutichisqa kani, pichqankuna yuyaysapakunam karqaku, hinaspa pichqankuna mana yuyayniyuq. Kay rikch’ayqa nisqanta hinallataq hunt’asqa karqan hinaspa hunt’asqa kanqa, kay pacha tiemponpaq huk sapaq allin churanayuq kasqanrayku, hinaspa kimsa kaq angelpa willakuynin hina, hunt’asqa karqan hinaspa pacha tukukuyninkama kunan pacha chiqap willakuy hina kasqanmantapuni kanqa.” Review and Herald, August 19, 1890.

Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.

Pacha tukukuyninkama, chunka sipaskunapa rimay yachachiyqa kunan p’unchaypaq cheqaq chiqaqmi, chaymanta Chawpi Tuta Qapariyqa yapamanta hunt’asqa kanqa sapa siminman hina.

“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

“Kan huk pachapi kachkan mana allin kaypi sirichisqa, llullakuypi hinaspa pantachikuypi, wañuypa llanthunpi hina,—puñusqa, puñusqa. Pitaq sonqonpi nanayta muchun kaykunata rikch’achinapaq? Ima simitaq paykunaman chayanman? Yuyaynîqa hamuq p’unchawkunaman apasqa karqan, chay señal qosqa kanqa chay pachakama. ‘Qhawariychis, Qosasqaqa hamushan; lloqsimuychis paywan tinkuq.’ Ichaqa wakinkunaqa qhipaykunku mecheronkupaq aswan aceite jap’iq, hunt’achinankupaq; hinaspa ancha qhipamanta tarinkunku aceitewan rikuchisqa carácter mana hukmanta hukman qusqaqa kasqanta.” Review and Herald, February 11, 1896.

The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.

Chawpi tuta waqayqa pachak tawqa chunka tawa waranqa runakunapa kuyukuyninpi qhawanapi qatiq señalmanta hukñiqinmi. Chay señaltaqa domingo ley manaraq hamuqtin, cheqaqkunapa contranpi qallariq qatiykachaymi kuskanchaykun. Chay qatiykachayqa hawaqmantapas ukhupipas kashan, ukhupi kaq qatiykachaytaq iskay sapan símbolo-kunata hap’in. Chay símbolo-kunamanta huknin Judasmi, huknintaq Sanedrínmi.

The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces

Isqon chunka qollqe qolqekunapaq traicionasqa kaymi Qanchisniyoq Mesiyanik Señal Nisqa.

Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.

Chaymi hunt’asqa karqan profeta Jeremías nisqampa rimarisqan, nispa: “Paykunaqa kimsa chunka qullqi qollqekunata hap’irqanku, chaninchasqa runapa chaninta, pichus Israelpa wawanmanta runakuna chanincharqanku; hinaspataq chaykunata qorqanku alfareropa chakra rayku, imaynachus Señor kamachiwarqan.” Mateo 27:9, 10.

Prediction

Willakuy ñawpaq rimay

And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.

Hinaspan nisqani: Allinpaq yuyaychankichik chayqa, pagoyta quywaychik; mana chayqa, saqeychik. Chaymi chaninchawaranku kimsa chunka qullqi qollqekunawan. Hinaspan Señor niwarqan: Chayta alfareroman wikch’uy; anchata sumaq chaninmi paykunaqa chay hina chaninchawarqaku. Ñuqataq chay kimsa chunka qullqi qollqekunata hap’ispa, Señorpa wasinpi alfareroman wikch’urqani. Zacarías 11:12, 13.

The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.

Judaspa traicionninkunqa llulla sacerdotekunapa traicionninta rikuchin, imaraykuchus 30 yupayqa sacerdotekunapa watanta rikuchin. Sacerdotekuna, chaymi Levitakuna kaspa, Qori hina, Qullqi hina purificasqa kanku Pactopa Mensajerun rayku. Judaspa kimsa chunka qullqi qolqenqa domingo leypi llulla sacerdotekunapa pichasqa kayninta rikuchin; Judasqa cruzmanta huk chhika ñawpaqta wañurqa chaypas, chaylla p’unchaymi karqa. Judasqa manam Sanedrínpa unanchanchu; payqa Cristopa discipulonkuna ukhupi kasqanta yuyasqa huk runapa unanchanmi.

As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.

Cristopa yachaqnin hina, qamqa Jesúspa hawisqanmanta yachaqmi karqanki. Bautizakusqanpi hawisqa kasqanmi Jesuspa sutinta Jesús Cristo nisqaman tukuchirqan, imaraykuchus Cristo ninqa—hawisqa kaqmi. Chaymantaqa sutin hukman tukurqan, imaraykuchus chaypacha payqa askha runakunawan huk semanapaq rimanakuyta takyachinan karqan, hinaspa rimanakuywan tupanakuypa umalliq unanchaqa suti hukman tikrasqa kasqanmi. Jesúsqa bautizakusqanpi atiywan hawisqa karqan. Cristopa yachaqnin kay ninqa, bautizakusqanpa yachaqnin kaymi karqan. Bautizakusqanpin atiywan hawisqa karqan. Pedropa nisqan Mateo 16:18piqa cristiano teología pachaspi “Cristiano Iqnisqa Rimay” nisqawan reqsichisqa kachkan. Chayqa teólogo-kunap, yachayniyuq-kunap ima aswan hatun rimanakuy qhawayninmanta hukmi. Sapa kutiqa, teólogo-kunap hinaspa yachayniyuq-kunap rimanakuyninqa mana ima, icha aslla chaninnaq kaqta reqsichin; ichaqa kay nisqaqa sayanmi: cristianismonqa entiendenmi Jesús hawisqa kasqanmantapacha payqa Mesías tukusqanta.

He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.

Payqa ninku paykunata: Qankunaqa, ¿pitaq niwankichik kaniyta? Hinaspan Simón Pedro kutichispa nirqan: Qamqa kanki Cristo, kawsak Diospa Churin. Mateo 16:15, 16.

Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.

Pedroq qallari sutin sutinqa chay chiqaq yachayta apamurqan, imaraykuchus Simón Barjona ninanqa “palumapa willakuyninta uyariq” ninanmi, chayqa Paypa bautizakuyninpa willakuynin karqan. Paypa bautizakuyninqa 9/11wan tupaqmi, hinaspa Judasqa chaykunata rikch’an, mayqinkunachus huk p’unchawpi 9/11-manta unanchasqa yachayniyuq kasqankuta rimarinku, ichaqa ñan puriypi chinkarinku. Judasqa mana Sanedrínpa unanchanchu, imaraykuchus paykunaqa Laodicea nisqa qanchis kaq p’unchay adventista iglesiata rikch’achinku. Judasqa Sanedrínpaq huk testigota qorqan, ichaqa Sanedrínpa hatarikuyninpa unanchayninqa Judaspa hatarikuyninmanta hukniraymi. Sanedrínpa hatarikuyninqa kay qatiq musquypi rikuchisqa kachkan.

“I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’

Ñuqaqa qillqasqaykunata huñurqani, hinaspan ñanniykuman riqsirqayku. Ñanpiqa Orange llaqtapi iskay huñunakuykunata ruwarqayku, hinaspan rikurqayku iglesiaq allinta yanapasqa kasqanta, kallpachasqa kasqantapas. Ñuqaykupas Señorpa Espiritunwan musuqmanta kallpachakurqayku. Chay tutaqa musquyrqani Battle Creekpi kasqayta, punkupa ladonpi vidrio nisqamanta qhawarispa, hinaspa wasiman wichariq hamuq huñu runakunata rikurqani, iskay iskaymanta purispa. Sinqa, mana kuyukuq, chaymanta churasqa sunquyoq hina rikurirqanku. Allinta reqsirqani, hinaspan salonpa punkunta kichanaypaq muyurirqani paykunata chaskinaypaq; ichaqa yapamanta qhawariyta yuyarirqani. Rikuyqa hukmanyarqan. Kunanqa chay huñuqa católico procesión hina rikurirqan. Huknin makimpi cruzta apasharqan, hukñataq soqostaña. Asuykamuspaqa, soqosta apaq runaqa wasipa muyuriyninta muyurirqan, kimsa kuti nispa: “Kay wasiqa hark’asqa, amachasqa kachkan. Imankunapas qichusqa kanan. Paykunaqa ñuqaykuq santo ordenniykumanta rimarqanku.” Manchakuyqa hap’iqwasqanmi, hinaspan wasinta usqhaylla p’itirqani, norte punkumanta lluqsispa, hinaspa huk huñu runakuna chawpinpi tarikurqani, wakinninkuta reqsisqayta. Ichaqa traicionasqa kayta manchaspa, manam huk simillapas paykunawan rimayta atirqanichu. Chinkasqa, sapalla kasqaypi waqayta, mañakuyta atinaypaq huk pakasqa cheqta maskharqani, mayman muyusqaypipas mana tariykuyta munaq, tapukuq ñawikunawan ama tinkunaypaq. Sapa kuti kutichispa nirqani: “¡Kaytaqa entiendenayta atispaqa! ¡Imata nirqani chayta, utaq imata ruwarqani chayta willawankuman chayqa!”

“I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.

“Achkata waqllakusa, achkata mañakusa, imaynatataq qhawarqani imaykaykuna qichusqa kasqanta. Muyuriniypi kaqkunapa qhawariyninkupi maskarqani noqa rayku llakiyta utaq kuyapayakuyta ñawinchayta; hinaspa reparakurqani achkha runakunapa uyankunata, paykunaqa noqawan rimayta munanman, sonqochawayta munanman, hukkunapa qhawasqa kanankumanta mana manchakuspa chayqa nispa yuyarisqaykunata. Huk kutillataq kallparqani runa tantanakuy manta lluqsiyta, ichaqa qhawasqa kasqayta rikuspá, munasqayta pakarqani. Qallarirqani sinchita waqllakuyta, hinaspa niyta: ‘¡Imatataq ruwarqani utaq imatataq rimarqani, chayllata niwaykuyman!’ Ñoqapa qosa, chay kikin cuarto ukupi cama patapi puñuspa kashaq, sinchita waqllakusqayta uyarispa rikcharichiwán. Saqrayniyqa waqaywan uqllasqa karqa, hinaspa llakisqa sonqo pisi kallpayoq kaymi hawaypi karqa.” Testimonies, volumen 1, 577, 578.

Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.

Profetakuna qhepa p’unchaykunamanta aswan rimanku, manam kawsasqanku p’unchaykunamantachu, nisqa kamachiyta churayqa, Qanchis kaq punchaw Adventista iglesiapa umalliqninkunapaq ancha llakikuywan hunt’asqa huk tapuyta hatarichin. Panikuna Whiteqa paypa “qillqasqankunata” “huñurqan” hinaspa Battle Creekman kutiy puriyta qallarin. Chay pacha Battle Creekqa llamk’aypa sonqon karqan, imayna kunan Tacoma Park kasqan hina, utaq Cristopa p’unchayninkunapi Jerusalén kasqan hina. Viajeman apananpaq payqa qillqasqankunata huñurqan, qillqasqankunamanta huk sasachakuywan maqanakusqanta ñawpaqman churarispa. Musquyninpa contexto-ninqa qillqasqankunamantam. Chay maqanakuyqa Wright llaqtapi karqan.

“While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.

“Wright llaqtapi kashaspaykuqa, 11 yupaypaq qillqasqay manuscritoyta ruraq wasi-man ña apachirqaykuña, hinaspa tantanakuykunamanta hawapi kaspá, casi sapa pacha allinyashaspaymi 12 yupaypaq imakunata qillqaypi llamk’arqani. Wright iglesiapaq llamk’asqaypiqa, kallpaykuna-y, aychapiwan yuyaypiwan, sinchi sasachakuywanmi ñak’arichisqa karqa. Samayta munarqani, ichaqa mana imayna samariyta tarirqanichu. Runakunamanqa semana-pi achka kuti rimarqani, hinaspa sapanka willakuykunamanta achka panqakunatam qillqarqani. Almakunapa llasayninmi hawapi karqa, hinaspa yachasqay responsabilidadesqa ancha hatun kasqanrayku, sapa tutaqa pisilla horasllatam puñuyta atirqani.”

“While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.

“Chhina rimaypi qillqaypipas chayhina llamk’aspa, Battle Creekmanta mana kallpachaq, sonqota urmachiq kartakunata chaskirqani. Chaykunata ñawirispaqa mana rimay atina llaquy sonqoypi hamuwarqan, yuyayniypi nanayman hina chayaspa, pisi p’unchawkama kawsay kallpaykunata wañuchiq hina rikurirqan. Kimsa tutakunaqa casi mana puñurqanichu. Yuyayniykunaqa ch’aqwasqa, sasachakusqa karqan. Imayna atisqayman hina llakiykunata pakarqani qosaymanta, hinallataq khuyapayakuq ayllumantapas mayqanwan kuska kasqaykumanta. Mana pipas yacharqanchu imayna llank’asqayta otaq sonqoypa apasqan llasa q’epita, maypachachus aylluwan kuska paqarin ch’isiyay yupaychaypi huñukuspa, chay hatun Q’epi Apanaqman q’epiyta churayta maskarqani. Ichaqa mañakuyniykunaqa nanaywan q’iwisqa sonqomanta lloqsirqan, mañakusqaykunapas t’aqasqa, mana sutinchasqa karqan mana atiy atinakuy llaquymanta. Yawarqa umayman kallpawan phawaykurqan, achka kuti muyurichiwachkan, casi urmachiwachkanpas. Sinqamanta yawar lloqsimuwarqan achka kuti, aswanraq qillqayta kallpachakuspa rurasqaymanta qhipaman. Qillqayniyta saqerqani, ichaqa mana atirqanichu ñuqaman churakusqa llakiyta, mañakuyta, kamachikuypa llasaq q’epinta wikch’uyta, imaraykuchus wakinkunapaq testimonios nisqakuna ñuqapi kasqanta yacharqani, chaykunata paykunaman mana haywayta atispa.”

“I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.

“Chaskamanta huk cartata chaskirqani, chaypi willawarqanku allin kasqanta yuyaspa No. 11 nisqata mana chaylla ruraspa qhipaman churayta, ñoqaqa qillqayta atisqaykama chay Salud Instituto-manta imatachus rikuchisqa karqan chayta, imaraykuchus chay ruwayta apaqkuna sinchi pisi qullqiyuq kasharqanku, chayraykutaq wawqikuna kuyurichisqa kanankupaq testimoniyniypa kallpachayninta munarqanku. Chaymantaq qillqarqani huk rakhuyninta chay Instituto-manta rikuchisqa kasqaymanta, ichaqa manam tukuy yachayta lluqsichiyta atirqanichu, umaman yawar sinchita qatiq kasqanrayku. Sichus yuyayman hamunman karqan No. 12 nisqa hina unayta qhiparichisqa kanan, manam ima kasqankupipas No. 11 nisqapi kaq chay rakhuq materiata apachimuymanchu karqan. Ñoqaqa yuyarqani pisi p’unchawkuna samarispa yapamanta qillqayniyta qallariyta atisqayta. Ichaqa ancha llakisqaypaq tariykurqani umaypa kasqanrayku mana atisqayta qillqayta. Testimoniokunata qillqay yuyayqa, llapallapaqpas sapa runapaqpas, saqisqa karqan, hinallataq sapa kuti llakiypi karqani mana paykunata qillqayta atisqayrayku.”

“In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.

“Kay imayna kaqkuna ukhupi yuyaykusqa karqan Battle Creekman kutinaykuta, chaypi qhiparinaykupaq ñankuna mit’api, lliw ch’iqichisqa hina kaqkama, hinaspa noqaqa chaypi No. 12-ta tukuchinaypaq. Qosayqa ancha munaywan karqan Battle Creekpi wawqinkunata rikuyta, paykunawan rimayta, hinaspa kusikuyta Dios paypaq rurashasqan llank’aypi. Qelqasqaykunata huñusqani, hinaspa puriyniykuta qallarisqayku. …” Testimonies, volumen 1, 576, 577.

In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”

Qhipa p’unchaykunapi, Qanchis kaq Punchaw Adventista iglesiapa umalliqninkuna, Battle Creek nisqapi hinallataq paypa “allinta reqsisqankuna” nisqawan rikuchisqa, huk katuliku procesionman tukurqanku. Qanchis kaq Punchaw Adventista iglesiapa umalliqninkuna katuliku procesionman tukurqanku. Musquypi paykuna hamurqanku “iskay iskaymanta,” hukninqa huk soqtawan, hukñataq huk chakatawan. Wasipa muyuriqninta muyurirqanku hinaspa kimsa kuti willakurqanku: “Kay wasi qillqasqañam. Kaqninkuna qichusqa kanan. Ñuqaykuq santu kamachikuyniykumanta rimarqanku.” Imataq “wasipi” kaq “kaqninkuna” nisqaqa, Battle Creekmanta katuliku umalliqkuna “qichusqanku”? Ima “santu kamachikuy” katuliku iglesiamanta nisqaqa “rimasqa” karqan?

More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.

Aswan chiqanmanta tapukuyqa kay hina kanman: “¿Ima orden católicoqmi Inquisición nisqapi ñawpaqman pusarqan?” Inquisiciónqa qallarikurqan Dominicos ordenwanmi, Jesuitas manaraq historiapi rikurimushaqtinku; ichaqa huk kutin chaypi yaykuspaqa, paykunañataqmi karqan chay orden, may sinchi qharquyta hinaspa yawar unu hich’ayta sayachiq.

“Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.

Cristianokunapaq llaqtakuna tukuypi, Protestantismoqa atiyniyuq, manchay hatun awqakunaq amenasqan karqa. Reformaq ñawpaq atipayninkunaña pasasqa kachkaptin, Romaqa musuq kallpakunata waqyarispa, chinkachiyta atipananta suyaspa. Kay pachapi Jesuitakunaq ordinni ruwasqa karqa, papa yupaychaypa tukuy amachaqninkunamanta aswan sinchi, mana ima chiqanta qhawariq, mana llakikuq, hinallataq atiyniyuq. Kay pachapi watanakunamanta, runakunaq munayninkunamantapas t’aqasqa, sallqa munakuypa mañakuyninman wañusqa hina, yuyaypas, yachaypas, sonqopa willakuyninpas tukuyta upallachisqa, paykunaqa mana mayqin kamachikuytapas, mana mayqin watanakuytapas reqsirqakuchu, aswanqa ordinninkuqlla; hinallataq mana mayqin ruwaytaq kasqachu, aswanqa atiyninta mast’ariylla. Cristoq evangelionninqa qatipaqninkunata yanapasqa karqa peligrokunata tinkunankupaq, ñak’ariykunata muchunankupaqpas, chiripas, yarqaypas, sasachakuypas, wakchakuypas mana mancharispa, cheqaq kaypa unanchanta sayachinankupaq torturapa ñawpaqninpi, carcelpi, rupachinapa qirupiwan. Kay kallpakunawan maqanakunapaq, Jesuitismoqa qatipaqninkunaman huk fanatismota samachirqa, chaywanmi paykunaqa kikillan peligrokunata muchuyta atirqaku, hinallataq cheqaq kaypa atiyninman llullakuyq tukuy armankunata churayta. Mana ima huchapas hatunlla karqachu paykuna ruwanankupaq, mana ima llullakuypas pisi allinlla karqachu paykuna rurapanankupaq, mana ima p’achallikuypas sasachaqlla karqachu paykuna hap’ikunankupaq. Wiñaypaq wakchakuyman, humillakuymanpas juramentasqa kachkaspapas, yachaysapa munayninku karqa qhapaq kayta, atiyta tarinanku, Protestantismota urmachinankupaq, papapa aswan kamachikuyninta kutichinankupaqpas sapa sonqowan churasqa kay.

“When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.

Paykuna kamachisqankupa kurakninman hina rikurispankuqa, santu kaypa p’achanta churarqanku, carcelkunatawan hampina wasikunata watukuq, onqosqakunatawan wakchakunata yanapaq, kay pachata saqesqankuta rimarispa, allinta ruwaq puriq Jesuspa sutu sagradota apanakuq. Ichaqa kay mana huchayuq rikch’aynin urapiqa aswan hatun huchasapa, wañuchiq munaykuna achka kuti pakasqa karqan. Chay ordenpa huk sapankasqa kamachinmi karqan: tukukuyninqa imaymana mediokunatapas chaninchan. Kay kamachiywanqa llulla, suwa, q’otukuy juramentu, wañuchiypas mana ñakisqa kaqllachu karqan, aswanpas alabana kaqmi karqan, Iglesiaq allinllapaq sirvispaqa. Tukuy ima rikch’aykunapi pakakuspa, Jesuitakunaqa estadopa cargokunaman yaykurqanku, reykunapa consejeron kayman wicharispanku, nacionkunapa politicasninta formaspa. Patronninkunapa contra espía hina ruwanankupaq sirviente tukurqanku. Colegiokunata sayarichirqanku principikunapa, noblekunapa churinkunapaq, hinallataq escuelakunata llapa runakunapaq; hinaspa protestante tayta-mamakunapa wawakunaqa papista ritokunata kasukunankuman aysasqa karqanku. Romana yupaychaypa llapan hawa pompawan rikuchikuyninwanmi yuyayta pantachinankupaq, musphachinankupaq, hinaspa sonqota hap’inankupaq apamurqanku; chayhinapin taytakuna llank’aspa yawarta hich’aspa mask’asqanku libertadqa churinkuna rayku traicionasqa karqan. Jesuitakunaqa utqayllam Europa llapanman mast’arikurqanku, maymanchus rirqanku, chaypin papismopa musuq kausarimusqan qatirqan.

“To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.

Paykunaman aswan kallpachananpaq, huk bulaqmi hurqusqaña karqa, inkuwisiyunta yapamanta sayachinapaq. Chay tribunalta rikuspankupas llapa runakuna anchata chiqnikusqankumanta mana qispispa, katuliku suyukunapipis, kay manchay tribunalqa yapamantam sayachisqa karqa papa yupaychayniyuq kamachiqkunapaq, hinaspa pakasqa carcelninkunapi p’unchay k’anchayta mana muchuyta atipaq manchay millay ruraykuna yapamanta rurasqa karqa. Achka suyukunapi, waranqa waranqakuna llaqtapa aswan sumaq t’ikranmanta, aswan ch’uya hinaspa aswan allin sonqoyuqkuna, aswan yachaysapakama hinaspa allinta yachachisqakama, Diosman sunqun tukusqa hinaspa sapaqchasqa pastor-kuna, llank’aq hinaspa llaqtanchikta kuyayniyuq runakuna, yachaywan llimp’iq amawtakuna, yachaq llimp’iq artista-kuna, allin makiwan ruraq artesano-kuna, wañuchisqa karqanku utaq huk llaqtakunaman ayqekunankupaq kallpachasqa karqanku.

“Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.

“Chayhinan karqan imaymanakunataq Roma qayarirqan Reformaciónpa k’anchayninta wañuchinapaq, runakunamanta Bibliata qichunapaq, hinaspa tutayay pacha-kunapa mana yachayniyoq kayninta hinaspa supersticionninta kutichinapaq. Ichataq Diospa saminchayninwan, hinaspa chay allin sonqoyoq qhari-kunapa llamk’asqanwan, paykuna-taq Pay hatarichirqan Lutherpa qhepanpi rantin kananpaq, Protestantismoqa manam urmachisqa karqanchu. Manam príncipi-kunapa munayninmanchu, nitaq maki kallpankumanchu, kallpanta deben karqan. Aswan huch’uy llaqtakuna, aswan pisi reqsisqa hinaspa pisi kallpayuq nacionkuna, paypa sinchi hark’anankuna tukurqan. Chayqa karqan huch’uy Ginebra, hatun awqakuna chawpinpi, paypa chinkachisqanpaq yuyaychakuspa; chayqa karqan Holanda, norte lamar qochapa arenalninkunapi, Españapa tiranianta maqanakuspa, chay pacha reyno-kunamanta aswan hatun hinaspa aswan qhapaq kaqta; chayqa karqan chiri, ch’usaq hallp’ayuq Suecia, Reformaciónpaq atipanakuykunata atipaykuq.” The Great Controversy, 234, 235.

The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.

Iglesia Católicaqa tukuy atisqankuta ruwarqanku runakunamanta Bibliata pakaypaq, pagano tradicionesninkuta, hinallataq costumbrenkuta Diospa Siminmanta aswan hanaqman churaspanku. Laodicea Adventismopa pusayninkunaqa manam contradecqkunata juzgadoman apankuchu Ellen Whitepa qelqasqankunamanta, ichaqa Battle Creekpa pusayninkuna kasqankuta rimaykuq Católicokunaqa ruwankum. Catolicismopa uywaqpa cheqaq kayninqa kaymi: religiónpa munayninkunata hunt’anapaq secular atiyniyta llamk’achiy. Adventismoqa institucionninkunata kamachinapaq secular legal atiyniyta mask’aspa, “santo orden” nisqankupa rurunqa rikukunñam.

In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.

España Inquisición nisqapa auto-da-fé (iñiy ruray) raymikunaq contexto-pi, soqosa hinallataq chakatapas rikurinku Cristo crucificasqa kasqanman tinkisqa simbólico imaymanakuna hina. Soqosaqa Jesúspa makinpi churakusqa llulla qhapaq vara-manmi riqsichin, kiskawan coronasqa kasqan tiempopi, romano soldadokuna paywan maqanakunankupaq llamk’achisqa, asikuyta, ñak’ariyta, hinaspa pisipañayta unanchaspa.

The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.

Chakanaqa auto-da-fé procesionkunapi sut’inchasqa hina rikuchisqa karqan. Q’umir chakana (sapa kuti yana lutuwan pakasqa) Inquisición nisqapa unanchaqnin karqan; huk sapalla wakichiy procesionpi aparisqa, p’unchay ñawpaqman, hinaspataq chay ruray pachapi qhawachisqa. Chayqa tribunalpa kamachikuyninta unancharqan.

Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.

“Bienes nisqaspa jark’ay” ninqa huchasqa runapa kaqnin-kunata qichuyta (secuestro utaq proscripción nisqawan hap’iyta) niyta munan, Inquisición ukupi sapa kuti rurana muchuy huknin karqa, tribunalta qullqichaypaq hinaspa herejíata muchuchinapaq. Kayqa auto-da-fé nisqapi willakusqa sentencia-kunapi llapa runakuna ñawpaqpi willakusqa karqa, chaywanqa lliwpa qayllapi p’enqachiyta hinaspa hukkunata manchachispa hark’akuyta kallpachaspa.

The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”

Ellen G. Whiteq qillqasqankuna sut’inmi, mana iskayrayaypaqtaqmi huchachan hinaspa qawachin chay kamachiqkunata paypa qillqasqankunata hark’asaqta, uvas chakra takisqan takita upallachiyta munasqankurayku; ichaqa chayqa qhelli kamachiypa qhipa rurayninmi, domingo kamachikuypi sut’i rikuchikuspa characterninkuta qawachinankupaq manaraq. “Católica procesión” nisqa, intiyman kumuykuq iskay chunka phisqa ñawpaq runakunawan tupachisqa kachkan. Qatiq tawa párrafokunapi, ñawpaq párrafoqa “Diospa runankuman hina sutichasqa” runakunatam qawachin, “qhipa p’unchaykunapi.” Pasajeqa sut’inmi yachachin: qhipa p’unchaykunapi, Qanchis p’unchay Adventista ministrukunaqa “iglesiakunapi hinallataq hatun huñunakuykunapi wayra pampapi,” “runakunaman ñit’ispa mañanqaku semanapa ñawpaq p’unchayninta waqaychanankupaq.”

“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”

“Qhipa p’unchaykunapin Señorqa sut’inchasqa llaqtanwan churanakuyta charin. Kay churanakuypi, kamachikuyniyuq runakunaqa Nehemías purisqanman chiqap contrapi kaq ñanta hap’inqaku. Manan paykikunaqa samana p’unchayta mana kasukuspa, pisipas qhawarispa saqepunqakuchu, astawanpas hukkunamanta hark’anankupaqmi munanqaku, costumbrekunapaq, tradicionkunapaq q’upa q’upawan pampachispa. Iglesiakunapi, hatun tantanakuykunapipas hawa pampapi, ministrukunaqa runakunaman ñit’inqaku semanapa ñawpaq p’unchaynin waqaychanapaq kasqan nispa. Qochapi hallp’apipis llaquykuna kan; chay llaquykunataq aswan yapakunqa, huk desastre hukmanta qayllallapi hamuspa; hinaspa conscienciayoq samana p’unchay waqaychaqkuna pisi huñuqlla kasqankuta rikuchinqaku, paykunam Diospa phiñakuyninta kay pachaman apamun nispa, domingo p’unchayta mana kasukusqankurayku.”

This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.

Kayqa nisqaqa sut’inmi reqsichin qanchis p’unchaypa Adventistakunaqa “Diospa sutipi kawsak runakuna” kasqankuta, paykunaqa domingo p’unchay waqaychayta kallpachankakuqta, hinaspataq “riqsichinqaku” “huch’uy tantanakuy allin yuyayniyuq sábado p’unchay waqaychaqkunata” nispa. Qatiq pharrafupiqa, ñawpaq watakunapi qatiykachasqa ñak’ariykuna yapamanta rurakunayuq kasqanta sinchita rimarin. Ñawpaq pharrafuqa tukukunmi Diospa sutipi kawsak runakunata reqsichispa, paypa nisqanman hina allin yuyayniyuq sábado p’unchay waqaychaqkunamanta t’aqallata churarispa. Chaymantataq ñawpaq historiakunata yaykuchin, hinaspataq waqyaykun qhipa p’unchaykunapi chay historiakuna yapamanta ruwasqa kanankuta. Ancha sut’inmi rimarin.

“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

“Satanásqa kay llullakuyninta kallpachin, kay pachata preso hap’inanpaq. Paypa yuyayninmi runakunata pantasqa yachachiykunata chaskinankupaq munachiy. Llapa llulla religionkunapa mast’arikuyninpiqa kuska llank’an, hinaspan mana imatapas qispichinqachu pantasqa yachachiykunata kamachinapaq ch’aqwayninkunapi. Religiosoq sonqoyuq kasqanmanta pakasqa qhawanawan, paypa espiritunwan apachikusqa runakunaqa masinkunapaq aswan mana llakiy atina nanaykuna ruwasqanku, hinaspan paykunaman aswan mancharikuypaq ñak’ariykunata churapusqanku. Satanáswan agente-kunapas chaylla espirituyuqmi kachkan; hinaspan ñawpaq pacha historiapas kay p’unchaykunapi kutimunqa.”

“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

“Kaq qhari-kuna kanmi yuyayninkuta chaymanta munayninkutapas mana allinta rurayman churakusqaku; sonqonkupa tutayasqa ukhu rinrinkunapi mayqin huchakuna ruranankuta nispa hamut’asqakum. Kay qhari-kuna kikinkumanta pantasqa kanku. Paykunaqa Diospa hatun cheqan kamachikuyninta saqerqaku, hinaspan chaypa rantinpi kikinkupa huk tupuyninta sayaricherqaku, chay tupuyman kikinkuta tupachispa, kikinkutataq santu kasqankuta rimakunku. Señorqa saqenqanmi sonqonkupi imachus kasqanta rikuchinankupaq, paykunata kamachiq apupa espiritunta rurayninkupi rikuchinankupaq. Payqa saqenqanmi kamachikuyninta cheqaqtapuni kasukukkunata imayna tratanku chaypi, paypa leyninpa contran piñakuyninkuta qhawachinankupaq. Paykunataqa kaylla religiosu muspaywanmi kuyuchisqa kanqaku, mayqan muspaypas Cristota chakatananpaq runa huñunata kallpacharqan chaywan kikillan. Iglesiatawan Estadotawan kuska huklla waqlliq aynipi huñunakunqaku.”

“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

“Kunan p’unchawpa iglesianqa ñawpaq Judíokunapa purisqankuta qatirqanmi, paykunaqa Diospa kamachikuyninkunata saqerqanku kikinkupa yachachisqankurayku. Payqa ordenanzata tikrarqan, wiñay pactota p’akirqan, hinaspan kunanpas, chay hinaña, hatunchakuy, mana iñiy, hinaspa mana cheqaq kasqanmi chaymanta lluqsirqan. Cheqaq kasqayninqa Moisespa takinmanta kay simikunapi rikuchisqa kachkan: ‘Paykunaqa kikinkuta waqlliyachirqanku, mana paypa churinkunapa señalninchu señalninkuqa; q’ewi hinaspa q’iwllu miraymi paykunaqa. Chayhinatachu kutichinki Señorman, mana yuyayniyuq hinaspa mana yachayniyuq llaqta? ¿Manachu payqa qanta rantisusqa taytayki? ¿Manachu payqa qanta ruraran, hinaspa sayarichisurqan?’” Review and Herald, March 18, 1884.

There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.

Willakuy qhipamanpas willakuykama kashan Profecíaq Espíritu nisqapi, chaypi Diospa fidel runankunapa qhipa p’unchawkunaq qatipakuyta reqsichin, hinaspataq “kunan p’unchaw iglesia” nisqan, payqa mana tukuy Cristiano kayta llapanta reqsichishanchu, aswanqa chay iglesiata reqsichin, mayqentachus kutin kutin Judío iglesiawan rikch’achisqa kasqanta nispa sut’inchan. Chay sut’i pasajekuna qelqasqankunapi kanku ima raykum Séptimo Día Adventista iglesiata kallpachin Hermana Whitepa qelqasqankuman hark’akuykunata churayta munanankupaq, imaynachus musquynin allinta chayta reqsichin. Paykunapa rurayninkuna qelqasqankunapa contranpi, mayqenchus wasiyninpa rikuriq allinkuna karqan, chaykuna proscribisqa kananpaqmi Battle Creekpa umalliqkunawan, paykuna Catolicismopa santu ordenninman tukuspa. Qelqasqankunapa contra atacayninkuqa Jeremíaspa qelqasqankunaman atacaywanpas rikch’achisqam kashan. Ellen Whitepa musquyninqa iskay kaq testigom Jeremíaspa qelqasqankuna rupachisqa kasqanmanta.

In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1957, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.

Laodiceamanta Adventismopa kimsa kaq mirayninpiqa allin-tukuywan chhapuymi aswan hatun yachachiy karqa. Kimsa kaq mirayqa Pergamopi iglesiamanmi rikuchisqa kachkan. W. W. Prescottpa *The Doctrine of Christ* sutiyuq libron 1919 watapi lluqsisqanmantapacha, 1957 watapi *Questions on Doctrine* lliqsisqankama, huk tikray pacha señalisqa kachkan, alpha nirqan publicacionwan qallarispa omega nirqan publicacionwan tukuq. Ñawpaq libroqa W. W. Prescottpa Judá ayllupa Leonmanta saqesqanta rikuchirqan, Cristomanta protestante apostatapa qhawaqninrayku. Prescottpa libro, allin sutichasqa *The Doctrine of Christ*, Milleritakunapa profetico willakuyninta sunqunpi puchukachirqan, Jesúsmanta ch’usaq sutillata saqespa, chaytan catolicismoqa hinaspa protestantismo apostata yupaychan. Chay mirayninpa qhipa libroqa huk santificaciónta hinaspa justificaciónta sut’inchan, chaymi Diospa ley-ninta, paypa justicia-ninta hinaspa misericordia-ninta urmachin. Ñawpa Israelmanmi Diospa ley-nin waqaychanankupaq kamachikuy qosqa karqa, Adventismomantaq Diospa ley-ninllatachu mana, aswanpas paypa profético Palabranta ima waqaychaqkuna kananpaq. 1919 watapiqa huk libro lliqsirqan, chaymi Diospa profético Palabran waqaychasqanta qichurqan; chaymi Laodiceamanta Adventismopa kimsa kaq mirayninpa qallariyninta señalirqan, hinaspataq tukurqan huk libroqawan Diospa ley-ninta qichuq.

“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

“Sichus sunquykita munaynikiwan qatispa, hinaspa hatun tukuywan chaymanta kikiyki allin kasqaykimanta mana pantasqaykikunata willakuspachu kanki chayqa, Satanaspa wateqaykunaq munayninman saqisqa qhiparinki. Señor pantasqaykikunata rikuchisusqayki pacha mana wanakuspa nitaq huchaykikunata willakuspaqa, paypa providencian chay pachallaman kutimuykuchisunki yapamanta yapaman. Kikin laya pantaykunata ruwanaykipaq saqisqa qhiparinki, yuyayniyuq kaytaqa pisiyaqmi kanqa, hinaspa huchata allin kaypaq sutichanki, allin kaytataq huchapaq. Kay qhipa p’unchaykunapi atipaq llullachiykuna achka kasqan qamta muyuriykusunki, hinaspa umalliqniykita tikranki, mana yachaspaña chayta ruwasqaykita.” Review and Herald, December 16, 1890.

Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.

Pérgamo, kimsa kaq iglesiam, pushaq Tiatiraman pusarqan, papal iglesiaman, chaymi tawaq miray kashan, maypachachus iskay chunka phisqa qharikuna Tiatirapa atiniyninpa unanchanman qonqorikunku.

“The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.

Ñawpaq colonokuna churasqanku kamachiyqa, iglesiapi kaqllakunallata akllaypi rimayta hinaspa llaqta kamachiypi cargokunata hap’iyta saqespa, ancha millay ruwaykunamanmi pusarqa. Kay kamachiyqa suyupa ch’uya kayninta waqaychanapaq hina chaskisqa karqa, ichaqa iglesiata qhellicharqanmi. Religiónmanta willakusqa kaymi akllaypi rimaypaq hinaspa cargota hap’ipaq condición kasqanrayku, achka runakunaqa, kay pachapa yuyayllawan kuyuchisqa, sonqonku mana tikrasqa kachkaptinpas, iglesiaman huñunakusqaku. Chay hinaqa iglesiakunaqa, aswan hatun ch’iqinpi, mana tikrasqa runakunamanta sastisqa rikurirqaku; hinaspa ministeriopiqa karqankum pas doctrinapa pantasqankunata hap’iqkuna, mana chaylla, aswanpas Espíritu Santopa musuqyachiq atipayninta mana yachaqkuna. Chay hina yapamanta rikuchisqa karqa mana allin ruwanakunapa rurun, iglesiapa historiapi Constantino p’unchaykunamanta kay p’unchaykama sapa kutin rikusqa hina, iglesiata suyupa yanapayninwan hatunchayta munasqanmanta, sekular atipayman qayakuspa Evangeliota yanapananpaq Paypa, nisqa: “Qhapaq suyuyqa manam kay pachamanta kanchu.” Juan 18:36. Iglesiapa suyuwan tinkusqanqa, imayna pisillam kachun, hawaqpiqa mundoqa iglesiaman aswan qayllaykusqa hina rikurichinman, ichaqa cheqaqpiqa iglesiatam mundoman aswan qayllaykuchin. El Gran Conflicto, 297.

The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.

“Iglesiawan Estadomanta hukllachasqa kay, maychhika pisillaña kasqanpas, kay pachata iglesia-man aswan qayllachisqanta rikurichkanman hinaqa, cheqaqpiqa iglesia-taqa kay pachaman aswan qayllachinlla.” 1977 watapi mayo killapa 18 p’unchawninpi, Bert B. Beach (iglesiapa Europa del Norte-África Occidental División nisqanpi huk director, chaymanta iglesiakunapura relaciones nisqapi llamk’aq) Roma llaqtapi huñunakuypi anticristo, Papa Pablo VI-man qurimanta p’anqasqa medalla-ta haywarirqan. Chayqa Conferencia de Secretarios de Familias Confesionales Mundiales nisqa huñunakuymanta huk rakiy karqan. Chay ruwayqa Adventist Review (11 de agosto de 1977) nisqapi willasqa karqan, hinaspa Religious News Service nisqapas qillqarqan, SDA-pa huk kamachisqa representantewan Pontífice hukwan tinkusqanmanta ñawpaq kutin kasqanta.

“The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.

“Señorqa ñisman ñakasqa kachkan qillqasqa Simikunamanta imatapas horqoqkunapa, otaq imatapas yapanakuyta ruwaqkunapa contranpi. Hatun ÑOQA KANIqa akllarqan ima kasqanta iñiy kamachiywan yachachiywan kamachikuy tupu kananpaq, hinaspataq Bibliata wasi llaqtapi lliwpa libro kananpaq churarqan. Diospa siminta hap’ipakuspa sayaq iglesiaqa mana hayk’aq allinyakuy atispa Romamanta t’aqasqa kachkan. Protestantekuna ñawpaq tiempoqa chay hinam karqanku chay hatun apostasiapa iglesianmanta t’aqasqa; ichaqa paykunaqa aswan qayllaykamunqaku payman, hinaspataq kunankamapas Roman Iglesiwan allinyakuy ñanpi purishanku. Romaqa mana hayk’aq tikranchu. Paypa principiokunaqa manam asllapas hukman tukusqachu. Manam pay kikinqa p’akikuyta pisiyachirqanchu paywan Protestantekunawan chawpipi kaqta; paykunañataq llapa ñawpaqman puriyninta ruwarqaku. Ichaqa, ¿imataq kayqa kunan p’unchay protestantismopaq rimarin? Bibliapa cheqaq kayninta chinkachiymin runakunata mana iñiyman qayllachin. Huk kutirikusqa iglesiam pay kikinwan Papadowan chawpipi kaq karuta pisiyachin.”

“It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?

“Lutero, Cranmer, Ridley, Hooper, hinallataq waranqa noble runakunaq alma-ninkuna, cheqaq kayrayku mártir kayman chayarqanku, paykunam cheqaq Protestantekuna. Paykunaqa cheqaq kaypa qhawaq soldadokuna hina sayarqanku, willakuspa Protestantismoqa Romanismo-wan hukllachasqa kayta mana atisqanta, aswanpas Papadoq kamachikuynin-kunamanta inti lloqsimuywan inti yaykuy hina karu t’aqasqa kananpaq kasqanta. Chay cheqaq kaypa amachaqkunaqa ‘hucha runa’-wanqa mana imayna tinkuchikuyta atinchu, imaynan Cristoqa apostolninkunawan kuska chayta mana atirqankuchu hina. Ñawpaq pacha-kunapiqa chiqap runakuna yacharqanku Roma-wan kuskachakuyqa mana atisqa kasqanta, chaymi kay pantasqa sistema-man awqanakusqanku imapas qhapaq kayta, kawsaytapas chinkachiy atiywan waqaychasqa kaptinpas, t’aqasqa kayninkuta waqaychanankupaq sonqo kallpayuq karqanku, cheqaq kayrayku sinchi kallpawan maqanakurqanku. Bibliapa cheqaq yachachisqanqa paykunapaq qollqemanta, hatunchasqa kaymanta, manataq kawsaymanta-pas aswan munasqa karqan. Mana awantayta atirqankuchu cheqaq kayqa achka supersticiónwan llulla yachachiy-kunapa t’uqupi pampasqa kaqta rikuyta. Diospa siminta makinkupi hap’ispa, runakunapa ñawpaqenpi cheqaq kaypa unanchanta oqarirqanku, mana manchakuspa willakuspa imatataq Diosqa Bibliata allinta mask’asqankurayku paykunaman rikuchirqan chayta. Diosman cheqap sonqoyuq kasqankurayku aswan millay wañuykunawan wañurqanku, ichaqa yawarninkuwanmi ñoqanchikpaq rantirqanku llibertadkunatawan privilegio-kunata, chaykunatan achka Protestante nisqa runakuna sasa hina mana allin atiypaq saqiykuchkanku. Ichaqa, ¿ñoqanchikchu chay sinchi chaninwan rantisqa privilegio-kunata saqiykusaq? ¿Hanaq pacha Diosmanchu insultota haywasun, hinaspataq payqa Romamanta llasaq yugomanta qespichisqanchikmanta qhipaman kutispalla kay anticristiano atiypa watasqa kasqanman churakusaq? ¿Ñoqanchikpa uraychasqa kayninchikta rikuchisunchu, firmaspa saqispa religión libre kananqanchikta, Diosta yupaychananchikpaq derechunchikta sapaq yuyayninchikpa kamachisqanman hina?”

“The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’

“Luteropa rimaynin, urqukunapi hinallataq wayqukunapi uyarikusqa, terremotohina Europata qhatarichiq, Jesuspa allin apostolninkunamanta huk noblemanta soldadokunata waqyasqa, paykuna willakusqan chiqaqtaqa mana upallachiyta atirqankuchu leñakunawan, ñak’ariykunawan, carcelkunawan, wañuyninwanpas; chaymantapas kunankama martirkunap noble ejercitunpa rimayninkuna niwanchikraqmi Roma atiyninqa qhepa p’unchaykunapa willakusqa apostasiam, mana allin kaypa pakasqa misteriuntaqmi, Pabloqa kikin p’unchayninpipas qallariqta rikusqan. Romano Catolicismoqa utqayllam mast’arispa purin. Poperyqa yapakuchkan, chiqaqta uyariymanta rinrinkuta kutirichisqakunaqa paypa pantachiq willakuykuna uyariqkunañam. Papal capillakuna, papal colegiokuna, monjakunapa wasinkuna, hinallataq monasteriokunapas yapakuchkanku, Protestant munduqa puñusqahinam rikurin. Protestantekunaqa paykunata mundumanta t’aqispa reqsichiq señalninkuta chinkachichkanku, hinallataq kikinkumanta Roma atiyman karunchayninkuta pisiyachichkanku. Chiqaqta uyariymanta rinrinkuta kutirichinku; Diospa ñanninkuman k’anchayta urayachisqanta chaskiyta mana munasqankuraykum tutayman yaykuchkanku. Roma runakunamanta, paykunawan huñunakusqakunamantawan, ñawpaq pacha millay qatiykachay yapamanta kawsarimunanta yuyayta pisipaq hina rimanku. Mana reqsinkuchu Diospa simin hunt’asqata chayhina kawsarimuyta willakusqanta, nitaq saqeyta munankuchu qhepa p’unchaykunapi Diospa llaqtan qatiykachasqa ñak’ariytapas, ichaqa Bibliapi nin: ‘Dragonqa warmiwan phiñakuspa, mirayninpa puchuqninkunawan maqanakuyta rirqan, paykunaqa Diospa kamachiykunata waqaychaqkuna, Jesus Cristopa testimoniotapas hap’iqkuna.’”

“Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.

“Papakunapaq yachachikuyqa runa kaypa religionninmi, hinallataq runakunapa ashkha kaqnin kuyanku chay yachachikuyta huchata ruwayta saqepayaspa, ichaqa chaypa qatiqninkunamanta qispichiqta. Runakunaqa huk hina religionniyuq kanankupaqmi munanku, kay religiontaq, runa yuyaywan rurasqa kaspa, chaywanpas Diospa atiyninmanta hamuq hina nispa, aycha yuyayman allinmi tupaykun. Kikinkuta yachaq, hamut’aq kasqankuta yuyaykuq runakunaqa hatun tukuypi qichukunku cheq kaypa kamachiyninmanta, chunka kamachikuykunamanta, mana yuyankuchu chayta Diospa ñanninkunata tapukuyqa paykunaq allinchanankuwan tinkunman hina. Chayrayku llulla ñankunaman rinku, hark’asqa purinakunaman yaykunku, kikinkumanta hap’ipakuq, kikinkuta hatunchakuq tukunku, papapa rikch’ayninman hina, manam Jesucristoq rikch’ayninman hinachu. Paykunaqa chay hina religionpa rikch’ayninta munanku, mayqenmi aswan pisilla mañakun espíritu kayta hinaspa kikinmanta ñak’arichikuyta; mana santuyaq runapa yachayninqa manam pushanqachu papakunata cheqnikuykama, chayrayku paykunaqa kikillanmanta aysasqa kanku chaypa wakichisqankunaman hinaspa yachachikuyninkunaman. Manam munankuchu Señorpa ñanninkunapi puriyta. Ancha achkawan k’anchasqa kanku, Diosta mañakuywan hinaspa llamp’u sonqowan maskhanankupaq, paypa siminmanta yuyaysapa riqsiywan. Señorpa ñanninkunata riqsiyta mana munaspa, yuyayninkuqa llapan pantachikuyman kichasqañam, llapan llullata chaskinankupaq hinaspa creenankupaq wakichisqañam. Munankum manas allin yuyayman hina, manas tupaq, llulla nisqakuna cheqaq hina paykunaman qhatiykusqa kananpaq.

“Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.

“Satanaq llullakuypa hatun ruwasqanqa papismo kanki; hinaspa rikuchisqa kasqantaqmi hatun yuyay tutayay p’unchawqa romanismopaq allin kasqanta, chay hinallataqmi rikuchisqa kanqa hatun yuyay k’anchay p’unchawpas atiyninpaq allin kasqanta; runakunaq yuyayninkunaqa kikinkuq aswan allin kayninmanmi huñusqa kachkan, manataqmi munanku Dios-ta yachayninkupi waqaychayta. Romaqa mana pantay atiyta mañakun, Protestantekunataq chay kikin ñanllapita purishanku. Manam munankuchu cheqaq kayta maskhayta hinaspa k’anchaymanta aswan hatun k’anchayman puriyta. Paykunaqa chiqnikuywan perqachakunku, hinaspataq rikurinku llullachisqa kayta munasqankuman hina, chay hinallataq hukkunatapas llullachiyta.”

“But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.

“Ichaqa iglesiakunapa kayninqa mana kallpachaq kaptinpas, ichaqa manam desanimakuyqa munakunchu; Diosqa llaqtayuqmi, paykunaqa cheqaq kayninta waqaychankakuqmi, Bibliata, Bibliatalla, iñiypaqwan yachachinapaq kamachikuy nirqanman hina hap’iqkuna, estandarteta oqarichiqkuna, hinallataq alto patapi unanchata oqarichiqkuna, maypichus qelqasqa kachkan, “Diospa kamachikuyninkuna, Jesuspa iñiyninwan.” Paykunaqa ch’uya evangelioyta ancha chaninchasqankum, hinallataq Bibliata iñiyninkupa yachachinankupaqwan tiyasqanta rurasqankum.

“For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.

“Kay pachapi, runakuna Señornin Tukuy Atiyniyuqpa leyninta wischuchkaptinku, Davidpa mañakuyninqa allinmi kayman tupaq,—‘Señor, qan ruranaykipaq pacha chayamunña; imaraykuchus leynikita mana imapaq hina qhawarqanku.’ Chay pachamanmi qaykushanchik, maypichus Diospa leyninpaq casi tukuy hinantinpi asipay, pisipay, pampachay mana kanqachu; hinaspa Diospa kamachisqankunata waqaychaq llaqtanqa sinchita pruebakunawan ñak’arichisqa kanqa; ichaqa, wakinkuna mana qhawaspa mana reparaspa kasqanrayku, Jehovápa leyninman yupaychayninkutaqa chinkachinqankuchu? Diospa kamachisqankunata waqaychaqkunaqa, David hina, Diospa leyninta manchakuywan yupaychachunku, imayna runakunaqa chayta wischuspa mana allin qhawariyta, pisipayi­ta, hinaspa contemptota churanku, chayman hina tupaq.” Signs of the Times, February 19, 1894.

Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.

Ishkay wata antichristoman qurikullqi medallata qorita qusqan karqa Laodicea nishqa Qanchis Punchaw Adventista iglesiapa huk umalliqninrayku, 1975 watapi, huk demanda qallarirqan Qanchis Punchaw Adventista iglesiapa contranpi; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), maypichus Equal Employment Opportunity Commission iglesiapa qillqakuna ruraq wasinta demandarqan iskay warmi llamkaqkunapa sut’inpi—Merikay Silver (ñawpaq editor, mayqinchus demandakuy p’unchawkamaña lluqsisqa karqan) hinaspa Lorna Tobler—nispan, warmi kayrayku pagopi hinaspa allin kaykunapi t’aqwirisqa kasqankuta. Iglesiaqa rurayninkunata amacharqan, wakinmantaqa religioso excepcionkunata waqyarispa hinaspa kamachikuyninpa churasqa kayninmanta rimarispa.

In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”

6 febrero 1976-fechayuq juramentuwan qillqasqa willakuypi (tribunalman churasqa defensa qillqapa huknin kasqanpi), Neal C. Wilson (chay p’unchaykunapi Iglesiapa Norteamérica Divisiónpa umalliqnin, hinaspata qhipaman 1979–1990 watakunapi Conferencia Generalpa presidenten) Roman Catholicismomanta iglesiapa ñawpaq pacha qhawariyninkunata rimarqan. Chay willakuyqa nisqa karqan iglesiata “jerarquía” nisqawan, papal sistemaman rikch’akuq hina sutichaykunapa contranpi rimanapaq. Hunt’asqa, chayman tupaq citaqa kaymi: “Sichus cheqaqmi karqan Séptimo-día Adventista Iglesiapa kawsayninpi huk pacha, maypichus denominaciónqa sut’in anti-Roman Catholic qhawariyta hap’irqan, hinaspa ‘jerarquía’ simiqa mana allinpaq rimasqa hina papal iglesiapa kamachiy-nisqa gobernopi sut’inchanapaq llamk’achisqa karqan, chay ichaqa Iglesiapa chay sunquykuyqa manam imapas hukmanta karqanchu, aswanpas kay pachaq qallariyninpi hinaspa ñawpaq pachaq qhipa ch’iqninpi conservador protestante denominaciónkunapi mast’arasqa anti-popery nisqapa rikurimuyninlla karqan, chaymi kunanqa, Séptimo-día Adventista Iglesiamanta rimakuspa, historiapa q’upa q’ipimanña wikch’usqa kachkan.”

This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”

Kayqa rikch’akun Iglesiapa ñawpaqmanta hamuq, willakuykunata qhawayninpi sapanchasqa yuyaymanta karunchakuyta, maypichus papakunapa kamachikuyninta “uywa” utaq anticristo nisqaman reqsisqa karqan Apocalipsispi. Iglesiapa ukhumpi hinallataq hawa llaqtakunamanta kawsakkuq qhawaqkuna kayta hamut’anku mana allinchaspa utaq saqispa chay anti-católico sayayninta, kunan pacha ecumenismowan utaq kamachiy willakuykunapa amachayninkunawan tupachinapaq. Wilsonqa, 1985 watapi, Iglesiapa sapa Divisiónninkunapa Presidentenkunata “cardenales” nispa suticharqan, kayhinata nispa: “… manam kanchu mayqin ‘cardenal’pas Inti lluqsimuq karu chiqankunamanta llapa llaqtakunamanta, ichaqa Afrika-mantam ichapas iskay ‘cardenales’ kanqa.”

Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.

Paní Whiteqa nisqa willakuran huk qhipaman kutisqa iglesiam kashaspa pay kikintam papa-man aswan qayllachkanman! Kimsa kaq miraypa aranwakuynin rikuchisqa kachkan Ezequiel pusaq kaqpi Tammuzpaq waqaywan, hinallataq Pergamop aranwakuyninwan. Ñawpaq kaq miray, 1863 watamanta 1888 watakama, Efesopi iglesiata rikuchirqan, huk iglesiataqmi ñawpaq munakuyninta chinkachirqan; Millerita kuyuykunapa ñawpaq munakuynintaq karan profetiku willakuy, chay profetiku willakuypa ñawpaq kapítuluntaq karan “qanchis kutikuna”, 1863 watapi waqllachisqa.

From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.

1888 watakamanta 1919 watakama, iskay ñiqin miraymi, Esmirnawan Ezequielpa pakasqa cuartokunanwan rikuchisqa, Profecíapa Espíritun wañusqanta rikurqan, Panay White-ta 1915 watapi samachisqankurayku. Tawa miraykunamanta aswan achka willakuykuna testimoniota hunt’achinapaq necesitakun, ichaqa wiñaypaq hatarichka qhispichakuyta allinta entiendenam tiyan lliwta chaninchaspa rikunapaq, imaynatas huk apostata llaqta Ellen Whitepa qelqankunata “proscribir” atirqan, utaq imaynatas semanapa ñawpaq p’unchayninta allinchasqa hina yachachirqan. Judasqa “Efrainpa machasqakunawan” llamk’an, paykunaqa “kay llaqtata kamachinku” Jerusalénpi; Jerusalénta kamachiqkuna, intiman k’umuykukuqkunawan kuska, Sanedrínwanmi rikuchisqa kanku.

We will continue this study in the next article.

Kay yachayta qatiqkusaqku hamuq qillqapi.

“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

“Diospa wawankuna nisqa sutiyuqkunapa chawpinpi, ancha pisillam paciencia rikuchisqa karqa, hayk’aqmi aya simikuna rimarisqa karqa, hayk’aqmi ñuqanchik iñiyta mana qatikuqkunapa contranpi sinchi huchachaykuna willasqa karqa. Askha runakunan huk iglesiakunaman perteneciqkunata hatun huchasapa runakuna hina qawarqanku, ichaqa Señorqa manam chay hinachu paykunata qawan. Pikunachus huk iglesiakunapi miembrokunata chay hina qawankuqa, paykunaqa Diospa atiyniyuq makinpim humblechakuyta necesitanku. Pikunatachus paykuna huchachanku, ichapis aslla k’anchayniyuqlla karqanku, pisilla oportunidádkunatawan privilegiokunatawan hap’isqa. Sichus chay k’anchayta hap’isqankuman karqan, imatachus ñuqanchik iglesiakunapi askha miembrokuna hap’isqanku chayta, ichaqa aswan hatun utqaywan ñawpaqman risaq karqanku, hinaspa aswan allinta iñiyninkuta kay pachaman rikuchiwaq karqanku. Pikunachus k’anchayninkumanta alabakun, ichaqa mana chaypi purinku, paykunamanta Cristo nin: ‘Ichaqa ñoqaqa qankunaman nini, Tarsoqpas Sidonpas juicio p’unchawpi qankunamanta aswan allin tolerasqa kanqa. Qanri, Capernaum [Qanchis p’unchay samana punchaw Adventistakuna, hatun k’anchayta hap’iqkuna], hanaq pacha kama hatarichisqa [privilegio nisqapi], ukhu pacha kama urmachisqa kanki: imaraykuchus qanpi rurasqa atiyniyuq rurasqakuna Sodoma llaqtapi rurasqa kasqanman karqan chayqa, kunan p’unchawkama sayasqaraq kanman karqan. Ichaqa qanmanta nini, Sodoma suyupaq juicio p’unchawpi qanmanta aswan tolerable kanqa.’ Chay pacha Jesusqa kutichispa nirqan: ‘Yuspagarikuyki, Taytay, hanaq pachap hinallataq kay pachap Señor, imaraykuchus kaykunata yachaysapa hinaspa prudente nisqakunamanta [paykuna kikinkupa yuyayninpi] pakarqanki, huch’uy wawakunamanña rikuchirqanki.’”

“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

“‘Kunanqa, kay llapa ruraykunata rurasqaykichikrayku, Señor nin, qankunaman rimarqaykichik, tutamanta hatarispay rimarqaykichik, ichaqa mana uyariwarqankichikchu; waqyasaqmi, ichaqa mana kutichiwankichikchu; chayraykun kay wasi sutiywan sutichasqa, maypichus qankuna hap’ipakunkichik, hinallataq chay lugar, maytataq qankunaman taytaykichikkunaman qosqani, Shilohman imaynachus rurarqani, hinatam kay wasitapas rurasaq. Qankunatataq ñawpaqniymanta wikch’usaq, llapa wawqeykichikkunata wikch’usqaymanhina, Efraínpa tukuy miraynintinwan kuska.’”

“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

“Señorqa ñuqayku ukhupi hatun ancha importante institucionkunata sayarichisqa, chaykunataqa manam kay pachapi institucionkuna apanakusqan hina apanakunanchu, aswanpas Diospa ordenninman hina. Chaykunataqa apanakunam huklla qhawariyniyuq kachun paypa hatunchasqa kayninpaq, tukuy imaynapaqpas chinkariq almaskuna qispichisqa kanankupaq. Diospa llaqtanmanqa Espiritupa testimonionkuna chayamurqan, ichaqa askha runakunaqa manam yuyarirqakuchu anyaykunaman, waqyaykunaman, hinallataq yachachiy consejokunaman.”

“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

“‘Uyariychik kayta uyariyta uyariychis, mana yuyayniyuq, mana entiendeyuq llaqta; ñawiyuqkuna kaspapas mana qawanku, rinriyuqkuna kaspapas mana uyarinku: ¿manachu noqata manchakunki? nispa nin Señor; ¿manachu ñawpaqniypi chukchakunki, lamar qochapa tinkuyninpaq aqota churashqayrayku wiñay kamanata hina, mana chayta chimpananpaq? Mayk’aqpas olaskuna qatatanku, ichaqa mana atipankuchu; qaparinkupas, ichaqa mana chayta chimpankuchu. Ichaqa kay llaqtapa sonqonqa kutirikuy sonqo, hatariq sonqo; kutirispa ripusqankuña. Manataq sonqonku ukhupi ninkuchu: Kunanqa manchakusun Señor Diosta, noqanchispa Diosninta, paymi para qon, ñawpaq para hinallataq qhepa para, tiempo ninkupi; paymi waqaychan noqanchispaq cosechapa señalasqa semanakunata. Hucha-ruwasqaykichikmi kaykunata karuncharqan, huchaykichikkunaqmi allinkunata qechusurqankichikmanta.... Manam juzgankuchu waqchapa causanta, wawachakuqpa causanta, chaywanpas allinllañam purinku; hinaspataq pisiyuqkunapa derechonta mana juzgankuchu. ¿Manachu kaykunarayku watukuysaq? nispa nin Señor; ¿manachu almai vengakunan hina kasqa kayhina nacionmanta?’”

“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

“¿Señorqa nisqachu kanan, ‘Ama kay llaqtapaq mañakuychu, amataq qapariyta utaq mañakuyta paykunapaq oqarichiychu, amataq noqa-man mañapayayta ruwaychu: noqaqa manan uyarisqaykichu’ nispa? ‘Chayraykun para-kuykuna hark’asqa karqan, qhipa paranpas mana karqanchu.... ¿Manachu kunan pacha-manta noqa-man waqyaspa ninki, Taytay, qammi wayna kasqaymanta pusaqniy karqanki?’” Review and Herald, August 1, 1893.