The second generation of Laodicean Adventism arrived in 1888, and that generation is symbolically represented in Ezekiel chapter eight, as the second abomination, which is represented by the “chambers of his imagery.”
Laodicea llaqtapi iskay kaq miray Adventismom 1888 watapi chayamurqan, chay miraytaq simbólicamente Ezekiel qhelqapa pusaj kaq capitulonpi rikuchisqa kachkan, iskay kaq millay ruway hina, mayqenchus “paypa yuyaychasqan ukhu cuartokuna” nisqawan rikuchisqa kachkan.
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Chhayna yaykurqani, hinaspan rikurqani; qhawariy, muyuriq llapan laya llusq’a kaqkuna, millay uywakuna, hinaspa Israelpa wasinpa llapan idolonkuna, perqapa muyuriqninpi siq’isqa karqan. Paykunapa ñawpaqninpitaq sayarqanku qanchis chunka qhari Israelpa wasinpa kurakkuna; paykunapa chawpinpitataq sayarqan Jaazanías, Safánpa churin, sapa qharipas makinpi q’uñichina q’upinwan; hinaspa q’uñichisqa inciensopa phuyu ancha rakuq hanaqman wicharirqan. Chaymantataq niwarqan: Runa Churi, ¿rikunkichu imatachus Israelpa wasinpa kurakkuna tutapi ruwanku, sapa hukninpa siq’inankuna wasikuna ukhupi? imaraykuchus nin: Manan Señorqa qhawawanchu; Señorqa kay pachata saqisqanñan. Ezequiel 8:10–12.
The chambers of imagery represent the wicked secrets within the hearts of those represented as the ancient men, and they have brought that very wickedness into not only the chambers of their minds, but also into the chambers of God’s sanctuary.
Llakikuna rikch’anakuykunam sañukuna machu runakuna nisqakunapa sonqonkupi kashaq millay pakasqa imakunata rikuchin, chay kikillan millay kaytataq manam yuyayninkupa ukhu wasinkunallamanchu apamurqanku, aswanpas Diospa yupaychana santuarionpa ukhu wasinkunamanpas.
Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. Proverbs 23:6, 7.
Ama mikuychuñachu mana allin ñawiyuq runaq tanta-ninta, amataq munapaychu sumaq mikhunan-kunata: imaynachus sonqonpi yuyarin, chayhinan payqa kashan: “Mikhuy, upyay” nisunki qanman; ichaqa sonqonqa manan qanwan kanchu. Proverbios 23:6, 7.
The wickedness of the chambers of imagery is written both on the walls of the temple and the walls of the ancient men’s minds. The secret chambers of imagery of the second abomination of Ezekiel chapter eight, represent the second generation of Laodicean Adventism, and of the four abominations the second abomination takes more time to emphasize a corporate rebellion, although all four abominations are represented as being carried out by the men who were supposed to be the guardians of the people.
Wakinkuna ukhunapi huchallikuyqa qillqasqa kachkan templopa perqenkunapipas, ñawpaq machukunapa yuyayninkunapa perqenkunapipas. Ezequiel pusaq capítulo iskay ñiqin millay ruwaypi pakasqa rikch’aynin ukhunakunaqa, Laodicea adventismoq iskay ñiqin mirayninta sut’inchanku; tawa millay ruwaykunamanta iskay ñiqin millay ruwayqa aswan unayta qhawanachin huk tantakuy rebeliónta, ichaqa tawa llapa millay ruwaykunapas rikuchisqa kanku runakunawan ruwasqa hina, paykunaqa llaqtapa waqaychaqnin kananpaq kasqankumanta.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“Qespichiypa señalanqa churakusqanmi kaqkunaman, chay ‘llakikuspataq waqaspataq llapa millay ruwaykuna rurakusqanrayku.’ Kunanqa wañuy angel lluqsin, Ezequielpa rikuchisqanpi rikuchisqa hina wañuchinapaq armakunayuq runakuna, paykunaman kamachiy qusqa kasqanman hina: ‘Maqaychis tukuyta, machukunatawan waynakunatawan, sipaskunatawan huch’uy wawakunatawan warmikunatawan; ichaqa ama asuychischu mayqin runamanpas señalyuq kaqman; qallariychis Ima Santuaroymanta.’ Profeta nin: ‘Paykuna qallariyranku wasiq ñawpaq machukunamanta.’ Ezequiel 9:1–6. Chinkachiy llamk’ayqa qallarin chaykunapuramanta, pikunachus llaqtapa espiritual waqaychaqninkuna kasqankuta rimarqanku. Llulla qhawariqkunaqa ñawpaqta urmaykunku. Manam pipas kanchu kuyapayapaq nitaq pampachapaq. Qharikuna, warmikuna, sipaskuna, huch’uy wawakunawan kuska chinkapunku.” The Great Controversy, 656.
The rebellion that marks the arrival of the second generation is specifically associated with the leadership of Laodicean Adventism, as fulfilled at the 1888 General Conference meeting in Minneapolis. It is represented by the expression “ancients of the house of Israel” and also by the “seventy men.” It was seventy elders that were associated with the work of Moses, and Jesus’ second group of disciples consisted of seventy men. “Seventy” represents leadership, as does “the ancients.” The second abomination places an extra emphasis upon the leadership, and in so doing it places the emphasis upon the abomination as being associated with a corporate rebellion of the leadership.
Iskay kaq hinaspa iskay ñiqin miraypa chayamunanta señalan hatariyqa sut’inchasqa t’inkisqa kachkan Laodicea Adventismoq umalliqninwan, imaynachus 1888 watapi Minneapolis llaqtapi General Conference tantanakuypi hunt’asqa karqan hina. Chayqa rikuchisqa kachkan “Israelpa wasinpa machukunakuna” nisqa rimaywan, hinallataq “qanchis chunka qharikuna” nisqawanpas. Qanchis chunka kurakkunaqa Moisespa llamk’ayninwan kuska karqanku, Jesuspa iskay ñiqin discipulonkunaq huñuninqa qanchis chunka qharikunamanta karqan. “Qanchis chunka” nisqa umalliyta rikuchin, imaynachus “machukunakuna” nisqapas. Iskay ñiqin millay rurayqa umalliqkunaman aswan yapasqa qhawariyta churamun; chay hinata ruwaspataq, millay rurayman qhawariyta churamun, umalliqkunaq huñusqa hatariyninwan t’inkisqa kasqanta.
In the midst of the seventy ancient men stood “Jaazaniah the son of Shaphan.” The name “Jaazaniah,” means “heard of God”, and he represents a leadership that rebelled at the very time that God was speaking, for he heard God, but refused to listen, for he professed that God had forsaken his people, and that God did not see what was happening in the secret chambers. Jaazaniah was the “son of Shaphan,” and the name “Shaphan” means “to hide”. The setting of the second generation represents a rebellion of the leadership that rebelled in the very time when God was speaking, and they believed that God did not see or care about their actions.
Qanchis chunka ñawpaq machukunapa chawpinpi sayarqan “Safanpa churin Jaazanías.” “Jaazanías” sutiyqa nin “Diospa uyarisqan”, chaymi payqa rikuchin huk pusaqkuna kayta, Dios rimashaqtinmi hatarirqanku; Diospa siminta uyarirqanku ichaqa mana uyariyta munarqankuchu, imaraykuchus willakurqanku Diosqa llaqtanta saqisqanta, hinallataq Dios mana rikushanta imatachus pakasqa ukhu wasikunapi ruwasqankuta. Jaazaníasqa karqan “Safanpa churin”, hinaspa “Safan” sutiyqa nin “pakay”. Iskay kaq miraypa nisqan qayllayninmi rikuchin pusaqkunapa hatariyninta, paykunaqa Dios rimashaqtinmi hatarirqanku, hinallataq creerqanku Dios mana rikushanta, mana llakikusqantapas ruwasqankumanta.
Sister White recorded that she was shown the conversations of the leadership of Laodicean Adventism during the 1888 General Conference. At the 1888 General Conference God showed Sister White the meetings of the leaders which they had among themselves when they thought God was not listening. There in the secrecy of their rooms they spoke evil against Sister White, her son, and Elders Jones and Waggoner. They believed they could speak freely, for God could not see them in their private quarters, but God showed these very conversations to the prophetess. They were in a corporate meeting, and according to inspiration they were hearing the message of the latter rain, but they refused to hear.
Hermana Whiteqa qillqarqanmi payman rikuchisqa kasqanta Laodicea Adventismoq umalliqninkunapa rimanakusqankuta 1888 watapi General Conference nisqapi. Chay 1888 watapi General Conference nisqapi Diosqa Hermana Whiteta rikuchirqan umalliqkuna kikinkupuralla rimanakusqankumanta, paykuna yuyasqankumanta Dios mana uyarisqanta. Chaypi, wasinkupa pakasqa cuartonkupi, mana allin simikunawan rimarqanku Hermana Whitapa, churinpa, hinaspa ancianokuna Jonespawan Waggonerpa contranpi. Paykunaqa creeqmi karqanku libremente rimayta atisqankuta, imaraykuchus Dios mana rikuyta atinmanchu sapaq cuarto privadonkupi; ichaqa Diosqa kay kikin rimanakuykunatam profetisaman rikuchirqan. Paykunaqa corporativo huñunakuypi karqanku, hinaspa inspiracionman hina qhepa paraq willakuyninta uyariqkuna karqanku, ichaqa mana uyariyta munarqankuchu.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram?
¿Imataq karqan chayta ruraspa 1888 watapi hina sut’i hatun sayariyta qawachiq pusaqkunata, Sister White-taq chayta tupachirqan Coré, Datán, Abiram ima hatariyninkuwan?
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
“Espíritu Santoq k’anchachisqa kaptinqa, Minneapolispi tukuy chay mana allin ruwayta rikunki imaynatachus kashan hinata, Diospa qhawasqanman hina. Kay pachapi manaña hayk’aqpas qamta rikusaqchu chayqa, allinta yachay: mana ima huchayuq kachkaptillaymi llakiyta, ñak’ariyta, sonqoypa llasayta ñoqaman apamurqanki, chayta qampaq pampachani. Ichaqa almaq rayku, qampaq wañuqpa rayku, pantasqaykikunata rikunaykipaq hinaspa willakuykipaq munani. Diospa Espíritunta hark’aqkunawanmi huñukukurqanki. Señorqa Hermanos Joneswan Waggonertaq nisqakunawan llamk’asqanta yachanaykipaq tukuy pruebatam kapurqanki; ichaqa mana chaskirqankichu chay k’anchayta. Hina llump’aykuna qatiykusqanmanta, cheqaq kaypa contranpi rimarisqaykikunamanta qipamanpas, manam listuchu karqanki willakuyta: mana allinta ruwaykusqaykita, kay qharikuna Diosmanta huk willakuyta apamusqankuta, hinaspa qamqa pisillapi qhawarqanki chay willakuytapas willakuqkunatapas.”
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Manañam rikusqachu llaqtanchis ukhupi chayhina sinchi kikin kusikuyta hinaspa mana munayta chaskiyta, riqsiytawan k’anchayta, imaynatachus Minneapolispi rikuchikurqan hina. Qhawachisqa kani mana hukllapas chay huñusqa runakuna ukhupi, pichkuna chay tantanakuypi rikuchisqa espirituta waqaycharqanku, kutin sut’i k’anchayta hap’inqachu chaymanta riqsinankupaq hanaq pachamanta paykunaman kachamusqa cheqaq kaypa ancha chaninnaq kayninta, mana ñawpaqta hatun kayninkuta pampa kuyuspa hinaspa willakuspa mana Diospa Espiritunwan purichisqa kasqankuta, aswanpas yuyayninkuta sonqonkutawan hunt’asqa kasqanta ñak’ariq mana allin yuyaywan. Señorqa munarqan paykunaman qayllaykuyta, saminchanankupaq hinaspa hampinankupaq kutirimuyninkumanta, ichaqa mana uyariyta munarqankuchu. Paykunata purichirqan chay kikin espiritu, mayqenchus Koré, Datán, hinaspa Abiramta kallpachirqan. Chay Israelpa runankuna yuyaychakurqanku llapa willakuykunata hark’ayta, paykuna pantasqa kasqankuta sut’inchananpaq; hinaspataq sapa kuti, sapa kuti purirqanku chay mana kusikuy ñanninkupi, chaymanta achkha runakuna aysasqa kanankama paykunawan hukllaychakunankupaq.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘All the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [Verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
¿Pitaq kaykuna karqanku? Mana pisi kallpayuqkuna, mana yachayniyuqkuna, mana k’anchasqa runakuna. Chay hatarikuypi iskay pachak pichqa chunka kurakakuna karqanku, tantanakuy ukhupi reqsisqa, sutiyuq runakuna. ¿Imataq paykuna willakurqanku? “Lliw tantanakuyqa ch’uyam, sapankankum, Señorpas paykunawanmi kashan: ¿imaraykutaq qankuna kikillaykichikta hatunchankichik Señorpa tantanakuyninmanta hananman?” [Números 16:3]. Koréwan kuska puriqmasinkuna Diospa taripaynin urapi chinkariptinku, engañasqanku runakunaqa manam Señorpa makin kay milagropi rikurqankuchu. Qepa p’unchay tutamantataq lliw tantanakuy Moiséswan Aaronta tumpaspa nirqanku: “Qankunam Señorpa runankunata wañuchirqankichik” [Verso 41], hinaspataq onqoyqa tantanakuy patapi urmamurqa, chunka tawa waranqa kurakninmanta aswanmi wañurqanku.
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
“Minneapolis llaqtamanta lloqsinayta yuyarisqaypi, Señorpa angelnen ñawpaqniyman sayarispa niwarqan: ‘Ama chayhinaqa; Diosqa kay cheqapi ruranaykipaq huk llamk’anata qampaqmi kachkan. Runakunaqa Coré, Datán, Abiram ima hatarikuyninkuta yapamanta rurashanku. Ñoqaqa qanman churayki allin chiqaykipi, ichaqa kikin k’anchaypi mana kasqakunaqa manan chaskinqakuchu; paykunaqa manan uyariqkuchu testimoniuykita; ichaqa Ñoqaqa qawanqaykipaqmi kani; Kuyakuyniywan atiyniywanmi sayachisqayki. Manan qamtachu pisipaq qhawashanku, aswanpas kachamusqay mensajerokunatawan llaqtayman apachimuyta munasqay mensajetawanmi. Señorpa simintaqa mana yupaychaspa qhawarqanku. Satanásqa ñawinkuta qhispichisqa, yuyayninkutapas q’ewichisqa; sapa alma kay huchankumanta mana wanakuspaqa, kay mana santuyasqa sapallamanta sayariyta, Diospa Espiritunta p’iñachiq kayta, tutapi purinqaku. Kandelerota churasqan cheqamanta qichusaq, mana wanakuspa hinaspa tikrakuspaqa, paykunata hampinaypaq. Espiritual qhawariyninkuta pantachirqanku. Manan munarqankuchu Dios Espírituyninta atiynintawan rikuchinanpaq; imaraykuchus simiyniypaq asikuywan millaychaq sonqoyuqmi kashanku. Sasan kay, yanqa rimay, pukllay simikuna, asiywan burlakuyqa sapa p’unchaymi rurakushan. Manan sonqonkuta churankuchu maskhawananpaq. Kikinkupaq k’anchachisqan ch’isikunkapi purishanku, hinaspa mana wanakuspaqa llakiyllapim puñunkaku. Señorqa nin: Ruwayniykipaq sayariy; imaraykuchus qanwanmi kani, manataqmi saqisqaykichu nitaq jayt’asqaykichu.’ Kay Diosmanta simikunataqa manan mana kasukunaypaq atirqanichu.”
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
“Achkiqa, qanchisqa k’anchariy hina llipin k’anchaywanmi Battle Creek llaqtapi achikyamusharqa; ichaqa, pichqachu Minneapolis tinkuypi rurayniyoq karqanku chaykunamanta k’anchayman hamuspa chaskirqanku Señorpa hanaqpachamanta paykunaman kachamusqan cheqaq kaypa qhapaq quri quri qhapaq qhawanakunata? Pichqachu umalliqta, Jesucristo sutiyoqta, puriyninwan kuska purispa qatiq karqanku? Pichqachu hunt’asqa willakuyninkuta rurarku pantasqa munaychakuyninkumanta, ñawsa kayninkumanta, envidiaykunkumanta, mana allin yuyaychakusqankumanta, cheqaq kayta sayarispa hark’asqankumanta? Manam hukllapas kanchu; paykuna unayñata k’anchayta reqsiyta saqesqankuraykum, chay k’anchayqa paykunata karu qhepapi saqerqan; manam wiñasharqankuchu munakuypi hinallataq Señorniyku Cristo Jesusmanta yachaypi. Manam chaskirqankuchu chay munasqa qhapaq graciata, mayqintachus chaskiyta atinman karqanku, chaymi paykunata kallpasapa runakunañam kanman karqan yupaychasqa kausaypi.”
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
“Minneapolispi hap’ipas qespisqa pozicionqa rikurirqan mana atipasqa hark’akuy hina, may hatun tupupi paykunata wichq’arispa iskayrayuqkunawan, tapuqkunawan, cheqaq kayta hinaspa Diospa atiyninta qhespichiqkunawan kuska. Huk crisis yapamanta chayamuqtin, pikunachus unayña allin rikuchikuykuna patapi patapi huñusqaman sayarispalla hark’arqanku, paykunallataq yapamanta pruebayman apasqa kanqaku chay puntokunapi may sut’ita pantasqankupi; hinaspapas sasa kanqa Diosmanta kaqta chaskiy hinaspa tutayay atiyninkunamanta kaqta mana chaskiy. Chayrayku sapan paykunapa sapallan seguro puriyninqa kanqa humillad kaypi puriy, chakinkupaq derechota ñankuna ruray, ama cojo kaq ñanmanta lluqsichisqa kananpaq. Tukuy ima qespichiyta ruwan pihuan kuska purisqanchis, Dioswan puriq runakunawanchu, paypi iñiq hinaspa payman atinikuk runakunawanchu, icha paykuna kikinkupa yachaysapa yuyayninkuta qatikuq runakunawanchu, kikinkupa ratachisqan chispakunapi puriqkunawanchu.”
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
“Cheqaqa p’unchaykuna, qhawariy, llamk’ay ima munasqanta chaykunaqa, cheqaq kaypa contranpi llamk’aqkunapa kallpanta hark’anapaq, ancha manchay chinkay karqan; imaraykuchus ñoqanchikqa achka watañam ñawpaqman puriyta atisunchik karqan espíritu yachaypi; hinaspa achka, achka almakunapas iglesiaman yapakusqa kanan karqan, Sichus k’anchaypi purinankupaq kaqkunaqa Señor-ta reqsinankupaq qatipakuspa purispa kasqankuman hina, paykunaman yachanankupaq: Paypa lluqsisqanqa paqarinapaq hina waqaychasqam kasqanta. Ichaqa, iglesia ukhupi chay hina achka llamk’ay gastasqa kanan kaptin, Diospa llaqtanman kachamusqan cheqaq kaypa contranpi rumi perqa hina sayasqa llamk’aqkunapa kallpanta hark’anapaq, kay pachaqa tupayllam tutayapi saqisqa kachkan.
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.” Manuscript Releases, volume 14, 107–111.
Diosqa munarqan ricchariq qhawariqkuna hatarimunankupaq, hukllachasqa siminkuwan sut’i, mana iskayrayasqa willakuyta willakunankupaq, waqraqa sut’in sonidota qochinanpaq, llapa runakunaq ruranankuman usqhaylla sayarinankupaq, hatun llamk’aypita sapankanku ruwanasqanta ruwanankupaq. Chaymantataq chay huk angelpa kallpasapa, sut’i k’anchaynin, hanaq pachamanta uraykamuspa, allpata tukuy llaqtapi kikinpa hatun k’anchariyninwan hunt’achinman karqan. Watakuna qhipapiña kashanchik; hinaspa pikunachus ñawsa kaypi sayaspa hark’arqanku Diospa munasqan willakuy ñawpaqman rinqananta, Minneapolis tantakuymanta lluqsimunanpaq ruphaq mechahina, paykunaqa Diospa ñawpaqenpi sonqonkuta humillakunankum tiyan, hinaspa qawanankum, unanchanankum imaynatas llamk’ayqa hark’asqa kasqa yuyayninkupa ñawsayninrayku, sonqonkupa rumiyayninraykutaq. Manuscript Releases, volumen 14, 107–111.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram? The answer no doubt lies in the rebellion of 1863, that prepared the way for what Ezekiel was told would be even greater abominations. Rejecting the “seven times,” of Leviticus twenty-six, and introducing a counterfeit chart, would produce the necessity to uphold the counterfeit of 1863. Thus, Miller would watch his jewels get scattered and covered up with rubbish and counterfeit jewels and coins. The worldly saying says, “history is written by the victors.”
¿Imataq karqan chay 1888 watapi sut’inchaska chhikunawan mana kasukuq kamachiqkunata paqarichisqa, chaytaqa Hermana Whiteqa Coré, Datán, Abiram nisqakunapa hatarikuyninwan kikinchasqa? Kutichiyqa, mana iskayrayniyuq, 1863 watapi hatarikuyllapim tarikun, chaymi ñan kicharisqa Ezequielman nisqa aswan hatun millay ruwaykunapaq. Levitico iskay chunka suqta qanchis “qanchis kuti” nisqata mana chaskispa, hinaspa llulla tablata yaykuchispa, 1863 watapa llullanta sayachinapaq munayta paqarichinman karqa. Chayhinaqa, Millerqa qhawayman karqa sumaq rumiyninkuna ch’eqesqa, q’upa ukhupi pakasqa, hinaspa llulla sumaq rumiwan qullqiwanpas chhapusqa. Kay pachapi rimay nin: “atipanakuqkunaqa historiata qillqanku.”
Though not actually the victors, those leading the Laodicean Adventist church have spent time and effort to construct a historical narrative that upholds the increasing rebellion through the four generations, in an attempt to place that rebellion in a light that is far from the actual history recorded by the heavenly angels. The revision of history is a hallmark characteristic of the Jesuits of the Catholic Church, and historical revisionism has been a stock and trade of Laodicean Adventist historians. What is written these days by Laodicean Adventist “historians” about the Minneapolis General Conference session is a classic example of historical revisionism.
Mana chiqapta atipaqkuna mana cheqaq atipaqkuna kaptinkupas, Laodicea Adventista iglesiapa pushaqninkuna pacha tiempo-ta chaymanta kallpata churanku huk ñawpaq pacha willakuyta ruranankupaq, chaytaq tawa miraykunapi aswan-aswan hatun huch’uyayman churakusqankuta sayachinankupaq, chay hatariyta cheqaq historiapaq karu k’anchaypi churayta munaspa, hanaq pachapi angelkuna qillqasqa cheqaq historiataqa mana hinachu. Historia musuqmanta allichasqa-qillqayqa Iglesia Católica-pa Jesuitakunaq sut’inchasqa unanchanmi, hinallataq historia musuqmanta tikraq qillqayqa Laodicea Adventista historiador-kunaq sapa kuti rurasqan llamk’anankum. Kay p’unchaykunapi Laodicea Adventista “historiador-kuna” Minneapolis General Conference sessionmanta qillqasqankuqa historia musuqmanta tikrasqa qillqaypa clásico ejemplonmi.
There may have been a few of the rebels from that conference that eventually repented, but the exception to the rule, does not deny the rule. Sister White was commanded to stay and record the meeting, for the rebellion of Korah, Dathan and Abiram was being repeated. For Adventist historians to construct the testimony around whether the message of righteousness by faith was understood, not understood; rejected or not rejected, or thereafter accepted is to avoid the inspired testimony of a rebellion that was typified by Korah, Dathan and Abiram.
Ichaqa chay huñuymanta wakinkuna hatarichiqkuna qhipaman allinman kutirisqaku kasqankuman hina rikchakunman, ichaqa kamachiyqa sapankamallam mana kamachiyta chinkachinchu. Panicha Whiteqa kamachisqa karqa chay huñuyta qhipaykuspa qillqanampaq, imaraykuchus Coré, Datán, Abiram nisqakunapa hatariynin yapamanta kutimusqa karqa. Adventista historiador-kunapaq testimoniota churaspa rimanankupaq, iñiypi chanin kaymanta willakuynin entiendisqa karqachu, mana entiendisqa karqachu; chaskisqa karqachu mana chaskisqa karqachu, utaq chaymanta qhipa chaskisqa karqachu nispa sayachiyqa, Coré, Datán, Abiram nisqakunawan rikuchisqa huk hatariypa yuyaychasqa testimoniunta ayqeymi.
Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?
Chay kimsa hatun sayarikuqkunamanta mayqintaq Moiséspa qillqasqan qhawachin qhepaman wañuyllata qochakuspalla huchankunamanta kutirikusqanta, hinaspa Moiséswan kuska umalliq kayman yapamanta chaskisqa kasqanta?
“Korah, the leading spirit in this movement, was a Levite, of the family of Kohath, and a cousin of Moses; he was a man of ability and influence. Though appointed to the service of the tabernacle, he had become dissatisfied with his position and aspired to the dignity of the priesthood. The bestowal upon Aaron and his house of the priestly office, which had formerly devolved upon the first-born son of every family, had given rise to jealousy and dissatisfaction, and for some time Korah had been secretly opposing the authority of Moses and Aaron, though he had not ventured upon any open act of rebellion. He finally conceived the bold design of overthrowing both the civil and the religious authority. He did not fail to find sympathizers. Close to the tents of Korah and the Kohathites, on the south side of the tabernacle, was the encampment of the tribe of Reuben, the tents of Dathan and Abiram, two princes of this tribe, being near that of Korah. These princes readily joined in his ambitious schemes. Being descendants from the eldest son of Jacob, they claimed that the civil authority belonged to them, and they determined to divide with Korah the honors of the priesthood.
“Coré, kay puriq animun chay kuyuypi, karqan huk levita, Cohatpa ayllunmanta, hinaspa Moisespa ayllumasin; payqa karqan atiyniyuq hinaspa kallpayoq runa. Tabernaculopa servicionman churaska kachkaspapas, payqa ñam mana kusisqañachu kargan chay puestunwan, hinaspa sacerdociopa yupaychasqa kananman munapayasqa. Aaronman hinaspa wasinman sacerdociopa oficionta qoykuy, mayqinchus ñawpaqta sapa ayllupa punta churinman churakuq karqan, celosota hinaspa mana kusikuyta paqarichirqan, hinaspa unay tiempomanta Coréqa pakasqa hinalla Moisespa hinaspa Aaronpa autoridanta awqachakuchkarqan, ichaqa manaraqmi ima rikurisqa rebelión ruwayman atrevikusqachu. Qhipamanmi payqa sinchi yuyayta hapirqan, iskaynin civil hinaspa religioso autoridadta urmachinankupaq. Manam faltachirqanchu paywan kuska sonqoyuqkuna. Corépa hinaspa cohatitakunapa toldonkuna qayllapi, tabernaculopa uray lado surpi, karqan Rubén ayllupa campamenton; Datán hinaspa Abirampa toldonkuna, kay ayllumanta iskay príncipekunapa, Corépa toldon qayllapi kasharqan. Kay príncipekunaqa usqhayllam huñunakusqaku paypa hatun munayniyuq yuyayninkunaman. Jacobpa punta churinmanta mirasqakuna kaspa, paykunaqa nirqaku autoridad civil paykunapaq kasqanta, hinaspa Coréwan kuska sacerdociopa honorninkunata rakinankupaqmi yuyaychakurqaku.”
“The state of feeling among the people favored the designs of Korah. In the bitterness of their disappointment, their former doubts, jealousy, and hatred had returned, and again their complaints were directed against their patient leader. The Israelites were continually losing sight of the fact that they were under divine guidance. They forgot that the Angel of the covenant was their invisible leader, that, veiled by the cloudy pillar, the presence of Christ went before them, and that from Him Moses received all his directions.
Runakunapa yuyayninku imaynalla kasqanqa Corépa munasqan yuyaykunata yanaparan. Ñak’ariywan hunt’a llakikuyñinkupi, ñawpaq iskayrayaykuna, envidiakuna, cheqninkupas kutimuran; hinaspan yapamanta quejakuyñinkuta churakurqanku muchuyta awiqaspa suyakuq pusayninkupa contranpi. Israel runakunaqa sapa kuti qonqarqanku Diospa pusasqan ukhupi kasqankuta. Qonqarqankutaqmi pactopa Angelnin mana rikuylla pusayninku kasqanta; phuyu sayariqwan pakasqa, Cristopa presenciañin ñawpaqninpi purisqanta; hinaspa Paymanta Moisés llapa kamachiykunata chaskisqanta.
“They were unwilling to submit to the terrible sentence that they must all die in the wilderness, and hence they were ready to seize upon every pretext for believing that it was not God but Moses who was leading them and who had pronounced their doom. The best efforts of the meekest man upon the earth could not quell the insubordination of this people; and although the marks of God’s displeasure at their former perverseness were still before them in their broken ranks and missing numbers, they did not take the lesson to heart. Again they were overcome by temptation.” Patriarchs and Prophets, 395, 396.
“Paykunaqa mana munarqankuchu chaskiyta chay mancharikuypaq sentenciata, llapankumanta wañunanku tiyan nisqa chunka puriq ch’in pampa ukhupi; chayrayku wakichisqaña karqanku ima pretextotapas hap’iyta creeq kananpaq mana Dioschu aswanqa Moisesmi pusasharqanku, paymi ima ñak’ariyninkuta rimarqaña. Kay pachapi aswan llamp’u runapa allin aswan kallpachakuyninkupas mana atirqachu kay llaqtapa mana kasukuyninta upallachiyta; hinaspapas, Diospa mana kusisqa kayninpa señalkuna ñawpaq mana allin sapan sonqoyoq kayninkumanta p’akiykusqa filasninkupi chinkasqa yupayninkunapipasraq ñawpaqenkupi kashaqtin, manam chay yachachikuyta sonqonkuman churarqankuchu. Yapamantaqa wateqakuyraykum atipasqa karqanku.” Patriarcas y Profetas, 395, 396.
Laodicean Adventism began in 1856, and in 1863 it became the legally registered Laodicean Adventist church. As previously addressed in prior articles, there is no inspired testimony that Laodicea is ever saved. It cannot be saved unless it repents of its condition, and accepts the experience represented by Philadelphia. Laodicea is a people that is judged, by being spewed out of the mouth of the Lord. As the Laodicean church, inspiration identifies that the church was destined to wander in the wilderness as did ancient Israel.
Laodicea nisutiy Adventismoqa qallarirqan 1856 watapi, hinaspataq 1863 watapi leywan qillqasqa Laodicea nisutiy Iglesia Adventista tukurqan. Ñawpaq qillqasqakunapi ña rimarisqanchik hina, mana ima Diospa inspirasqan willakuypas kanchu nispa Laodicea mayqen p’unchaypas salvasqa kanman. Manam salvasqa kayta atinchu mana estadoyninmanta wanakurqaspalla, hinaspa Filadelfiawan rikch’achisqa experienciata chaskirqaspallaqa. Laodiceaqa huk llaqtam runakunam juzgasqa kanku, Señorpa siminmanta wijch’usqa kaspanku. Laodicea iglesiata hina, inspirasionmi riqsichin iglesiaqa ñawpaq Israel hina chunkañan pampapi puriyta destined kasqanta.
Which of the rebels of ancient Israel wandered in the wilderness for forty years and then entered into the Promised Land? Not a single soul, and their wandering typified the wandering of modern Israel.
¿Mayqen ñawpaq Israel llaqtapi hatarikuqkuna chunka tawa watata ch’in pampa-pi purirqanku hinaspataq Aunqasqa Hallp’aman yaykurqanku? Mana huklla alma-pas, chay puriyninkuqaqa kunan p’unchaw Israelpa puriyninta rikch’achirqan.
The rebellion of Korah, Dathan and Abiram (that typified the rebellion of 1888), was premised upon their unwillingness to accept the judgment upon the people assigning them to wander for forty years in the wilderness. The rebellion of 1888, was premised upon the leadership’s rejection of the pronouncement identifying them as Laodicea and assigning them to wander many more years in the wilderness because of their insubordination.
Korahpa, Datanpa hinaspa Abirampa hatarikuynin (1888 watapi hatarikuyninta rikch’achiq), chay runakunapa mana munasqankumanta qallariq karqan llapa runakunapa hawanpi rimarisqa taripayninta chaskiyta, paykunata tawa chunka watakunata ch’in pampa puriyman churashqankuta. 1888 watapi hatarikuypas, umalliqkunapa mana chaskisqankumanta qallariq karqan chay rimarisqa willakuyninta, paykunata Laodicea nisqa kasqankuta reqsichiqta, hinaspa paykunapa mana kasukuq kayninkurayku ch’in pampapi aswan achka watakunata puriyta paykunaman churashqanta.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Kay willakuyta A. T. Joneswan, E. J. Waggonerwan ñuqanchikman qusqankuqa, Diospa willakuyninmi Laodicea iglesiapaq; ay, mayqanpis cheqaq kashqanta creenispa nisqallata rimarqa, ichaqa hukkunaman mana rikuchispa Diospa qusqan k’anchay rayukunata, paypaqqa llakiy kananmi.” The 1888 Materials, 1053.
The ancient men, who were to be the guardians of the people in 1888, believed they were “rich and increased with goods”. We will consider what produced this condition in advance of 1888, in the next article.
Ñawpaq machukuna, 1888 watapi llaqtapa waqaychakuqnin kananpaq kaqkuna, paykunaqa “qapaqmi kasqayku, imaymana kaqniyoqtaqmi mirasqayku” nispa creenirqanku. Kay hina kasqankuta imanasqa paqarichirqan 1888 watamanta ñawpaqta, hamuq qillqapi qhawasunchik.
“My soul is made very sad to see how quickly some who have had light and truth will accept the deceptions of Satan, and be charmed with a spurious holiness. When men turn away from the landmarks the Lord has established that we may understand our position as marked out in prophecy, they are going they know not whither.
“Almaymi ancha llakisqa kachkan wakinkuna, qhapaq achkiyta hinaspa cheqaq kayta chaskisqankumanta, imayna utqaylla Satanaspa llullachikuyninkunata chaskinku, hinaspa lluqsiq santu kaywan musphachisqa kanankuta rikuspam. Runakuna Señormi churakusqan tinkuchiykunamanta karunchakuspa, chaykunawanmi profecíapi señalasqa kasqanchik chiqninchikta entiendenanchikpaq, mayman risqankuta mana yachaspankum risqanku.”
“I question whether genuine rebellion is ever curable. Study in Patriarchs and Prophets the rebellion of Korah, Dathan, and Abiram. This rebellion was extended, including more than two men. It was led by two hundred and fifty princes of the congregation, men of renown. Call rebellion by its right name and apostasy by its right name, and then consider that the experience of the ancient people of God with all its objectionable features was faithfully chronicled to pass into history. The Scripture declares, ‘These things … are written for our admonition, upon whom the ends of the world are come.’ And if men and women who have the knowledge of the truth are so far separated from their Great Leader that they will take the great leader of apostasy and name him Christ our Righteousness, it is because they have not sunk deep into the mines of the truth. They are not able to distinguish the precious ore from the base material.
“Tapukuykuichu cheqaq hatariyqa hayk’aqpas hampiq kasqanmanta. Yachaychis Patriarchs and Prophets nisqapi Coré, Datán, hinaspa Abirampa hatariyninta. Kay hatariyqa astawan mast’arikusqa karqa, mana iskay runallatachu yaykuspa. Iskay pachak pichqa chunka tantanakuy kamachiqkuna, reqsisqa qhari runakuna, chaykunam pusarqanku. Hatariyta sut’inchaspa chiqap sutinwan rimaychis, hinaspa apostasiatapas chiqap sutinwan rimaychis; chaymanta yuyaymanaychis ñawpaq Diospa llaqtanpa kawsaynin, llapa mana allin rikch’ayninkunawan kuska, cheqaq sonqowan qillqasqa kasqanta historiaman yaykunanpaq. Qhelqa nin: ‘Kaykunam … qillqasqa kanku noqanchikta yuyaychananpaq, kay pachapa tukukuynin chayamusqan runakunapaq.’ Hinaspa qhari warmikuna, cheqaq yachayniyoq kaspankupas, Hatun Pusaqninmanta chay hina karunchakuspa, apostasiapa hatun pusayninta hap’ispa payta sutichanku Cristo, Noqanchikpa Chaninchaynin nispa, chayqa cheqaq kaqpa mina ukhuman mana ancha unayman uraykusqankuraykum. Manam atiyniyoqchu ancha chanin qori q’orita pisi chanin kaq materialmanta rakiyta.”
“Read the cautions so abundantly given in the Word of God in regard to false prophets that will come in with their heresies, and if possible will deceive the very elect. With these warnings, why is it that the church does not distinguish the false from the genuine? Those who have in any way been thus misled need to humble themselves before God, and sincerely repent, because they have so easily been led astray. They have not distinguished the voice of the true Shepherd from that of a stranger. Let all such review this chapter of their experience.
“Diospa Siminpi ancha achka yuyaychaykunata ñawinchaychis llulla willakuq profetakunamanta, paykuna hamuspa qhapaq mana chiqap yachachiykunankuta apamunqaku, chaymanta atispaqa akllasqa runakunatapas pantachiyta munanqaku. Kay yuyaychaykunawanqa, imaraykutaq iglesiaqa mana reqsinchu llullata chiqapmanta t’aqayta? Pipas kayhina pantasqa karqankuqa, Diospa ñawpaqenpi uraychakunankum, sonqonmanta cheqap arrepentikunkum, imaraykuchus chayhina facilta pantachisqa karqanku. Manam reqsirqankuchu cheqap Michiqpa vozninta huk qarqakpa vozmanta. Llapa chayhina kaqkuna kay experiencianpa kay capítulo-ninta kutin kutin qhawarichunku.”
“For more than half a century God has been giving His people light through the testimonies of His Spirit. After all this time is it left for a few men and their wives to undeceive the whole church of believers, declaring Mrs. White a fraud and a deceiver? ‘By their fruits ye shall know them.’
“Suksisqa patsa watakunamanta aswanmi Diosqa llaqtanman k’anchayta qosqa Espírituyninpa testimoniokunawan. Kay llapa unay p’unchaykunamanta qhipaqa, ¿pisikuna qharikuna warminkunawan kuska saqisqachu llapa iñiq iglesia-ta pantasqanmanta hurqunankupaq, Señora White-ta llullakuqta hinaspa engañakuqta nispa willaspa? ‘Rurayninkumanta reqsinkichik.’”
“Those who can ignore all the evidences which God has given them, and change that blessing into a curse, should tremble for the safety of their own souls. Their candlestick will be removed out of its place unless they repent. The Lord has been insulted. The standard of truth, of the first, second, and third angels’ messages has been left to trail in the dust. If the watchmen are left to mislead the people in this fashion, God will hold some souls responsible for a lack of keen discernment to discover what kind of provender was being given to His flock.
“Diospa qosqan llapa rikuchikuykunata mana qhawarispa, chay bendicionta maldicionman tikraqkunaqa, kikinpa almaqninkupa salvasqanmanta mancharinankupaqmi. Arrepentekunku mana chayqa, candeleronkuqa maypi kasqanmantam hurqusqa kanqa. Señorqa insultasqam kashan. Cheqaq kaypa estandarten, ñawpaq, iskay ñiqin, kimsa ñiqin angelkunapa mensajenkunapa estandartenpas, allpapa ñutqunman aysachisqa saqisqam kashan. Sichus qhawaqkunaqa llaqtata kay hina pantachinankupaq saqisqa kanku, Diosqa wakin almankunatam responsableta hap’inqa, mana allin rikuspa reparanankupaq, Ima mikuytaq Diospa rebañonman qorqanku chayta mana sut’inchay atisqankurayku.”
“Apostasies have occurred and the Lord has permitted matters of this nature to develop in the past in order to show how easily His people will be misled when they depend upon the words of men instead of searching the Scriptures for themselves, as did the noble Bereans, to see if these things are so. And the Lord has permitted things of this kind to occur that warnings may be given that such things will take place.
Apostasiakunaqa karqanmi, hinaspataq Señorqa saqerqan kayhina kaqkunata ñawpaq p’unchaykunapi wiñaykuyta, rikuchinampaq imayna usqhaylla llaqtan runakuna pantachisqa kanqaku, runakunapa siminkunaman hap’ipakuspa, manataq kikinkumantaq Escrituras nisqakunata mask’aspa, allin Berea llaqtayoqkuna hina, kaykuna cheqapchu manachu nisqata qhawarinankupaq. Hinaspataq Señorqa saqerqan kayhina kaqkuna pasananpaq, rimanakuykunata qunampaq, kayhina kaqkuna pasananmanta.
“Rebellion and apostasy are in the very air we breathe. We shall be affected by them unless we by faith hang our helpless souls upon Christ. If men are so easily misled now, how will they stand when Satan shall personate Christ, and work miracles? Who will be unmoved by his misrepresentations then—professing to be Christ when it is only Satan assuming the person of Christ, and apparently working the works of Christ? What will hold God’s people from giving their allegiance to false christs? ‘Go not after them.’
“Hatallikuywan sapakunchaypas kikin samayninchikpi kachkan. Chaykunawanqa chayllapiqa qispisqa kayta mana atisunchu, mana chayqa iñiyninwan yanqayuq almasninchikta Cristoman watakuspanchik. Sichus runakuna kunan hina sasa pantachisqa kankuqa, ¿imaynatan sayarinqaku, Satanás Cristota rikch’akuspa, milagrokunata ruraptin? ¿Pitaq chayqa mana kuyuchisqa kanqa llullachisqankunawan, Cristom kasqanta willakuspa, ichaqa Satanáslla Cristopa runayninta hap’ikuspa, hinaspa rikch’akuytaq Cristopa rurasqankunata rurashanman hina? ¿Imataq Diospa llaqtanta hark’anqa mana llulla cristokunaman kasukuyta qunankupaq? ‘Ama paykunata qatipaychischu.’”
“The doctrines must be plainly understood. The men accepted to preach the truth must be anchored; then their vessel will hold against storm and tempest, because the anchor holds them firmly. The deceptions will increase, and we are to call rebellion by its right name. We are to stand with the whole armor on. In this conflict we do not meet men only, but principalities and powers. We wrestle not against flesh and blood. Let Ephesians 6:10–18 be read carefully and impressively in our churches.” Notebook Leaflets, 57, 58.
“Yachachikuykunataqa sut’inchasqa yachakuywan allinta entiendenqa kanan. Chaskisqa runakuna, cheqaq kayta willanaykupaq akllasqa, anklasqa hina sinchita sayasqa kanan; chay hinaqa barkonkupas wayrawan para wayraq tempestadmanta mana kutichisqa qipakunqa, ancla paykunata sinchita hap’ispan. Pantachikuykuna aswan yapakunqaku, hinaspa hatarikuq kaytaqa sut’in sutimpi sutichanayku kanan. Tukuy armadurata churakuspa sayanayku kanan. Kay maqanakuypiqa manam runakunallawan tinkunchikchu, aswanpas kamachiqkunawan, atiyniyuqkunawanmi. Manam aychawan yawarwanchu maqanakunchik. Efesios 6:10–18 nisqataqa allinta, sonqoman churanapaq hina ñawinchachun iglesiaykunapi.” Notebook Leaflets, 57, 58.