In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.
1884 watapi, Ellen Whiteqa qhipa kichasqa rikuyñinta ebraqmi hapirqan. Chayqa Portland, Oregon llaqtapi qosqa karqan. Ñawpaq kichasqa rikuyñinqa 1844 watapi qosqa karqan, Portland, Maine llaqtapi. Jesusqa sapa kuti huk imapa tukukuyninta, chay imapa qallariyninwan kuskata sut’inchan.
“It was not long after the passing of the time, in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before.
“Mana achka unayñachu karqa pacha pasasqan qhipaman, 1844 watapi, ñuqaman qusqaku ñawpaq rikuyñiy. Portland llaqtapi Haines mamata watukuq risaq, Cristo pi munasqa panay, paypa sonqonqa ñuqaywan hukllachasqa kasharqa; pisqayku, llapa warmikuna, ayllu altarman ñawpaqpi ch’inllata qonqorikusqa kasharqayku. Maypachachus mañakusharqayku, chaypacham Diospa atiynin ñuqaman hamurqa, mana hayk’aqpas ñawpaqta hinachu chayta mallikusqani.”
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ [SEE MATTHEW 25:6.] This light shone all along the path, and gave light for their feet, so that they might not stumble.
Rikurqani k’anchaywan muyurikusqa kasqayta, hinaspa kay pachamanta aswan hanaqman, aswan hanaqman wicharisqayta. Kutirimuspa advento llaqtata kay pachapi maskarqani, ichaqa mana tarirqanichu, chaymi huk kunan nimuwarqa: “Yapamanta qhawariy, hinaspa aswan pisilla hanaqman qhawariy.” Chayta uyarispa ñawiykunata oqarirqani, hinaspa rikurqani huk ñan chiqanta, k’iti ñanta, kay pachamanta ancha hanaqpi hatarichisqata. Kay ñanpiqa advento llaqta purichkarqanku chay llaqtaman, ñanpa karu tukukuyninpi kaqman. Paykunapa qhepantaqa ñanpa qallariyninpi huk lliphipiq k’anchay churakusqa karqa, mayqintachus huk angil niwarqa “chisi chawpi qapariy” kasqanta. [QHAWAY MATEO 25:6.] Kay k’anchayqa tukuy ñanpi achikyaykurqa, hinaspa chakinkunapaq k’anchayta qorqa, 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 Jesúsman churashaspa qhawarqanku, payqa ñawpaqninpi kashaspa llaqtaman pusarqan, hinaptinqa allin waqaychasqas karqanku. Ichataqa mana unaymantachu wakinkuna sayk’urqanku, hinaspa nirqanku llaqtaqa ancha karupi kasqanta, ñawpaqmantataq yaykuyta suyashaq kasqankuta. Chaymantan Jesús kallpachaq karqan paypa k’anchayniyuq pañan makinta hoqariyninwan, hinaspa makimantan huk k’anchay lluqsimurqan, chaymi advenimiento tantasqa ayllupa patanpi wayrarqan, paykunataq qaparirqanku: ‘Aleluya!’ Wakinkunataq mana yuyayniyoq hina ñawpaqpi qhepanpi kaq k’anchayta ñegarqanku, hinaspa nirqanku manan Dioschu chay hina karukama pusamurqanku. Qhepanpi kaq k’anchayqa wañupurqan, chakinkunata hunt’asqa tutayaypi saqespa, hinaspa mitk’arqanku, señalta Jesúswan kuska mana rikuyta atispa, ñanta saqerparqanku uraypi kaq tutayaq, millay pacha-man urmaykuspa.” Christian Experience and Teachings of Ellen G. White, 57.
In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.
Ellen Whitepa kawsayninmanta suqta tomoyuq biografíapi, paypa willkan Arthur L. White qelqasqanpi, 1893 watapi General Conference Session nisqapi John Loughborough nisqan rimarisqanmanta huk nisqata pay qelqan.
“Loughborough, in giving an address at the General Conference session nine years later, stated: “I have seen Sister White in vision about fifty times. The first time was about forty years ago. . . . Her last open vision was in 1884, on the campground at Portland, Oregon.” Ellen White Biography, volume 3, 256.
“Loughboroughqa, iskay chunka pusaq watakunamanta qhipaman General Conference sesiypi huk rimayta quspaq, kaynata nirqan: “Ñuqaqa Sister White-ta rikurqani musquy ricuypi pisqa chunka kutita hina. Ñawpaq kutiqa karqan tawa chunka watakuna hinamanta ñawpaqman.... Qhipa kichasqa musquy ricuyninqa karqan 1884 watapi, campamento pampapi Portland, Oregon llaqtapi.” Ellen White Biography, volumen 3, 256.
She was still to have dreams and visions after 1884, but the visions that occurred in public ended exactly forty years after they began, and the beginning and ending open visions both occurred in cities named Portland. The first city on the east coast of the United States, the last city was on the west coast. Some might wish to argue that this fact means nothing more than human coincidence, and others might argue that the purpose for open visions had been fulfilled, so the Lord ended them after forty years.
Payqaqa 1884 wata qhipapas musqhoykunata, rikch’ayninkunatapas chaskinantaqa karqanraqmi; ichaqa llapa runakunaq ñawpaqenpi rikukuq rikch’ayninkunaqa qallarisqankumanta pacha tawa chunka watapi hinallataq tukukurqan, qallariyninpas tukukuyninpas kichasqa rikch’ayninkunaqa Portland sutiyuq llaqtakunapi karqan. Ñawpaq llaqtaqa Estados Unidos nacionpa inti lluqsimuynin qochakuchupa patanpi kasharqan, qhipa llaqtañataq inti yaykuynin qochakuchupa patanpi. Wakinkunaqa kay chiqaqa mana imatapas aswan niyta munanchu, runapa kaqllamanta tinkusqa kasqanllatam niyta munankuman; wakinkunataq niyta munankumanmi kichasqa rikch’ayninkunapa imaraykun churasqa kasqanqa hunt’asqañam karqan, chayrayku Tayta Diosqa tawa chunka wata qhipaman chaykunata tukuchirqan.
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
Cheqaqa chiqaq kutichiyqa Miller qhatuypa kuyuriyninman qosqakuy profecía qhawayta qusqasqa kashaqta aswan-aswan mana kasukuyman hinaspa hatariy simikunaman churakusqanraykum.
“After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.
“Oaklandman hamusqaymanta qhipa, Battle Creekpi imakuna kasqanmanta llakikuywan sinchita ñit’isqa karqani, ñoqaqa pisi kallpayuq, qankunata yanapanaypaq mana atispa. Yacharqani mana creenakuyq’aq fermenton hina llank’ashasqanta. Diospa siminpa sut’i kamachikuyninkunata mana kasukkuqkunaqa, chay simita allinta uyariyta mañaq testimonios nisqakunatapas mana kasukuytaq karqanku. Qayna watapa chiri pacha Healdsburgta watukuspay, ancha mañakuypi kasharqani, manchay llakiywan, nanaywanpas apasqa. Ichaqa huk kutipi, mañakusqaykamata, Señorqa tutayayta qhipaman picharqan, hatun k’anchaytaq cuartota hunt’arqan. Diospa angelnin hukllapi karqan, hinataq Battle Creekpi kashaq hina rikukurqani. Qankunapa huñunakuykikunapi karqani; rimarisqa simikunata uyarirqani, rikurqani hinaspa uyarirqani imakunatapas, Dios munaqtinqa, wiñaypaq yuyayninmanta pichasqa kanman hina munayman. Sonqoyqa chayhina k’irisqa karqan mana yachaspa imata ruranayta, imata rimanaytapas. Wak imakunataqa manam rimayta atinichu. Kamachisqa karqani ama pipas kaymanta yachananchu, aswanraqmi achka imakuna rikuchikunankupaq karqan.”
“I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.
Ñuqaman nirqanku, Diospa llaqtanman chaskisqa k’anchayta huñunayta, chaypa k’anchariyninkunata qhawarichinaypaq. Kaytaqa ruwarqani periodikukunapi qelqasqa artikulokunawan. Meskuna unaymanta, sapa p’unchaw casi tutamanta kimsa horapi hatarirqani, Battle Creek llaqtapi qhepa iskay testimonios qosqa kayku qhepaman qelqasqa imaymanata huñunaypaq. Kay asuntokunata qelqarqani, hinaspan usqhaylla qankunaman apachimurqani; ichaqa noqaqa mana allinta cuidakurqanichu, chayraykun llank’anapa llasaynin uraykachiwachkarqa; qelqasqaykunapas manam llapanchu tukusqa karqan, General Conference-man chayananpaq.
“Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.
«Huk kutin mañakusqaypi, Señorqa kikinta rikuchikurqan. Huk kutinmantam Battle Creek llaqtapi kasharqani. Achka wasikunapim karqani, hinaspam mesaikunaykichispa muyuriqninkunapi simiykichista uyarirqani. Chay imakunamantaqa kunanqa mana saqesqachu kani willayta. Mana hayk’aqpas qayasqa kayta munanichu chaykunata rimarinaypaq. Hinallataqmi ashwan allinpaq llakichiq musquykunatapas achkata musqurqani.»
“What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.
“¿Ima rimaytan Diospa rimaynin kasqanta reqsinkichis? ¿Ima atiynintan Señor waqaychasqa charin pantasqaykichista allinchaypaq hinaspa purinaykichista imayna kasqanta qhawachinaypaq? ¿Ima atiynintan iglesiapi llamk’ananpaq charin? Sichus mana creenaykichista munankichis tukuy mana chiqaq kasqapa llantun chinkananankama hinaspa tukuy iskayray atisqapa chinkananankama, manam hayk’aqpas creenqachu. Iskayray allin yachayta hunt’asqata mañaqqa, manam iñiyman qonqapunchu. Iñiyqa pruebaspi samanchkan, manam demostracionpiqa. Señorqa mañakun ñuqanchis duty rimayninta kasukunanchista, maypachachus muyuriqninchikpi huk rimaykuna kashan ñuqanchista huk ch’ulla ñanta qatipayta kallpachaq. Chay Diosmanta rimayta t’aqwinanchispaqmi ancha sonqowan uyariy munakun. Munayninchista hark’ay hinaspa atipaymi, conciensiap rimayninta kasukuspa mana rimanakuspa nitaq compromiso ruwaspa, ama chay kuyuchiyninkuna chinkananpaq, hinaspa munaypas kallpachakuypas kamachinanpaq. Señorpa siminqa tukuy ñuqanchisman hamun, paypa Espiritunta mana hark’aqkunaman, mana uyarinankupaq hinaspa mana kasukunankupaq mana churakusqankurayku. Kay rimayqa uyarikun advertenciakunapi, consejokunapi, hinaspa correccionkunapi. Kayqa Señorpa k’anchay willakuyninmi llaqtanpaq. Sichus suyasunchis aswan sinchi waqyakuyninkunata otaq aswan allin oportunidadkunata, chayqa k’anchayqa qechusqa kanman, hinaspa tutayaypi saqesqa kanchisman.” Testimonies, volume 5, 68.
Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”
Paní White sut’inchakurqanmi, paypa kamachiy profetisapa warmi hina nisqaman mana kasukuyqa sapa kutin rikuchikuspaqqa, “k’anchayqa qechusqa kanman, hinaspa” Laodicea Adventismoqa “tutayaypi saqesqa” kanman nispa. 1915 watapi, chay k’anchayqa qechusqa karqan. Diosqa hunt’asqa atiyyuqmi karqan, kunanpas kashanmi, munasqan pachapiqa huk profetata utaq profetisapa warmita hatarichinampaq. Eliseota hatarichirqan Elíaspa qhepanta hap’inanpaq, ichaqa 1915 watamanta qhipamanqa mana mayqan kawsaq profetapas hatarichisqa karqanchu, imaraykuchus Señorqa “k’anchayta qechurqan.”
When it comes to the dreams and visions of Sister White, there were three periods. The first period of forty years, where visions would occur in public, for purposes that were associated with establishing the gift within the minds of those who were in attendance when the visions occurred. Then from 1884, until her death in 1915, visions and dreams were given that were still for the edification of God’s people, but they were given in private. The third period began in 1915, and provided the evidence that Laodicean Adventism was in the darkness of apostasy.
Hermana Whitepa musquyninkunamanta hinaspa rikuykunamanta rimaptinqa, kimsa pachakuna karqan. Ñawpaq pachaqa tawa chunka watayoq karqan, chaypi rikuykuna llapa runakunapa ñawpaqenpi rikhurirqan, chaytaqa churasqa karqan chay rikuykuna rikhuriptin chaypi kaqkunapa yuyayninkupi don nisqapa takyayninta sayachinapaq. Chaymanta 1884 watamanta wañukuy p’unchawnin 1915 watakama, rikuykuna hinaspa musquykuna qosqa karqan Diospa llaqtanpa allinchasqa kananpaqraq, ichaqa sapallanpi qosqa karqan. Kimsañiqin pachaqa 1915 watapi qallariqan, hinaspa chaymi willakurqan Laodicea sutiyoq Adventismoqa kutirikuy tutayapi kashasqanta.
Ancient Israel illustrates modern Israel and in the period of full blown rebellion represented by Eli and his two sons, Hophni and Phineas, there was “no open vision.” The reason was their gross disobedience and rebellion. God does not change.
Ñawpa Israelqa kunan pacha Israelta rikuchin, hinaspataq hunt’asqa hatun hatarikuypi, Eliwan iskay churinkuna Hophniwan Phineaswan sutichasqakuna kaq p’unchaykunapi, “mana kichasqa rikuychu” karqa. Chaypaq rikhurinanqa karqa ancha millay mana kasukuyñinku, hatarikuyninkupas. Diosqa manan tikranchu.
“Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.
Huk willakuyqa Elipa wasinman qusqam kanan karqan. Diosqa mana rimayta atirqanchu hatun sacerdote-manpas churinkunamanpas; huchankunaqa, rakhu phuyu hina, Santo Espiritunpa kayninta hark’arqanku. Ichaqa mana allinpa chawpinpi wawqi Samuelqa hanaq pachaman cheqaqlla qheparqan, chaymi Elipa wasinman huchachasqa willakuyqa Samuelpa kamachiynin karqan Ancha Hatun Diospa profetan hina.
“‘The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel.’ Supposing the voice to be that of Eli, the child hastened to the bedside of the priest, saying, ‘Here am I; for thou calledst me.’ The answer was, ‘I called not, my son; lie down again.’ Three times Samuel was called, and thrice he responded in like manner. And then Eli was convinced that the mysterious call was the voice of God. The Lord had passed by His chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house.” Patriarchs and Prophets, 581.
“‘Señorpa simin chay p’unchaykunapi ancha mana achka karqa; mana sut’i rikuychu karqa. Chay pacha pasaqtinmi Elí puñunanpi puñurqa, ñawinkunapas qallarirqaña tutayayta, manaña rikuyta atispan; manaraq Diospa mech’eron templopi wañuchkaptin, Señorpa templonpi, maypichus Diospa arcan karqa, Samueltaq puñunaykipaq sirichkasqa kashaqtin; Señorqa Samuelta waqyaran.’ Chay wacitataq Elípa vocesnin kasqanta yuyarispa, sasallaña sacerdotepa camanman phawarirqan, nispa: ‘Kaypi kani; qanmi waqyawarqanki.’ Kutichisqanqa karqa: ‘Mana waqyasaqchu, churiy; kutiy hinaspa puñuy.’ Kimsa kuti Samuel waqyasqa karqa, kimsan kutitataq hina kutichirqan. Hinaptinmi Elí yacharqun chay pakasqa waqyayqa Diospa vocesnin kasqanta. Señorqa akllasqa servidorninta, ch’usay sapsa uma chukchayuq runata, saqispa pasaran wawakunawan rimananpaq. Kay sapallanmi Elímanpas, wasinmanpas, llakikuywan ichaq allinmanta chaskinapaq qayllachiy karqa.” Patriarchs and Prophets, 581.
In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.
Elípa wasin apostasiapi manam karqan qhawaykunaqa mana rikurirqanchu, Señorpa Simin chay p’unchaykunapi “ancha chaninnaq” kasqanrayku. Hebreo simipi “chaninnaq” nisqa t’iqrasqa simiqa “pisilla kaq” ninmi. 1844 watamanta 1884 watakama, Laodiceapi Adventismoqman “kichasqa qhawaykuna” qorqanku. Ñawpaqtaqa Filadelfiapi Millerita kuyuypa historiapin takyasqa karqan, hinaspa 1856 watapi qallariqninpi reqsisqa karqan Filadelfiapi kuyuyqa Laodiceapi kuyuykama tikrasqanta; ichaqa kichasqa qhawaykunaqa hinallataqmi sapaq karqanku, Diosqa unay sonqoyuq hinaspa khuyapayakuq kasqanrayku.
Then in 1863, rebellion against the foundational truths began, but the “open visions” continued until 1884. Then a change occurred. In Ezekiel chapter eight, the four abominations are portrayed as escalating in nature. 1884, represents the near conclusion of the first generation and the beginning of the second generation. Advent history documents that in 1881, and then again in 1882, two significant growths in rebellion occurred.
Chaymantaqa 1863 watapi, allin sayachisqa chiqaqkunapa contranpi hatarikuq iskayraymi qallarikurqa, ichaqa “kichasqa rikch’ariykuna”qa 1884 watakama hinallataq sapaqchasqa karqa. Chaymanta huk tikray pasakurqa. Ezequiel qillqapi pusaj kaq t’aqapi, tawa millay ruwaykunaqa aswan-aswan wiñarispa rikuchisqa kanku. 1884 wataqa, ñawpaq miraypa qayllamanta tukukuyninta hinallataq iskay ñiqin miraypa qallariyninta reqsichin. Adviento paqariy willakuyninqa qillqan, 1881 watapi, hinaspa hukmanta 1882 watapipas, iskay hatun wiñaykuna hatarikuypi karqanku.
In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.
1881 watapi, Conferencia Generalpa Presidenten (George Butler) qillqarqan hinaspa churarqan Review and Herald nisqapi huk serie artikulokunata; chaykunapi sut’incharqan Bibliamanta wakin rak’ukunapas huk rak’ukunamanta aswan kallpachasqa kasqanta, hinaspan artikulonkunapa tukukuyninpi cheqaqtapuni Bibliamanta wakin rak’ukunata reqsisqa, mayqinkunachus mana kallpachasqa kasqankuta. Chaymanta qhipaman 1882 watapi, Uriah Smith, qillqasqa ruraypa huk pusayniyuq, hinaspa chay pacha yachachiy ruraypapis pusayniyuq, qallarinqa yachachiyta nispa: panin White-man qhawachisqa kaptin hamuq p’unchaykunamanta willakuykunata utaq ñawpaq sagrado historiata, paypa siminkuna kallpachasqa kanku; ichaqa nisqa, iglesiapi miembrokunapa sapaq pantaykunata sut’inchaptinqa, chayqa runapa yuyaynillan kasqa.
In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.
1881 watapi Satanasqa, iglesiapa presidentenpa chawpinmanta, Rey Jaimepa Bibliapa autoridadninta contra kichasqa huk sut’i maqanakuyta qallarisqa; chaymanta qhipa watapiña, yachachiywan qillqasqa rurasqakunapa umalliqnin, Profeciapa Espíritu autoridadninta contra chayhina kaq maqanakuyta rurasqa. 1884 watamanta, testimoniopi nin: chay p’unchaykunapiqa mana karqachu mayqen kichasqa visiónpas. 1863 watamanta 1881 watakama, hatarikuq mana kasukuyqa wiñarispa chayarqan Bibliatapas hinallataq Profeciapa Espírituntapas hapispa; manaña sapallanchu karqan cimientos nisqakunata rechazayta rikuchiq.
The four abominations that are represented in Ezekiel chapter eight, are accomplished by the ancient men, which represents the leadership of Jerusalem, which began as a legal church entity as Laodicean Adventism in 1863. At that point in time an article was published in the Review and Herald, that some historians assign to the authorship of James White, though the documentation of the article actually points more to Uriah Smith as the actual author. Be that as it may, the curse against rebuilding Jericho was clearly fulfilled by James White, and Uriah Smith was the person who created the counterfeit 1863 chart. By 1881, the president of the General Conference was placing articles in the Review and Herald, that argued against the full authority of the Bible, and then in the following year Uriah Smith began an attack against the authority of the Spirit of Prophecy.
Ezequiel qhapaq pusaq ñiqi capítulo-pi rikuchisqa tawa millay ruwaykunaqa ñawpaq machu runakunaq ruwasqanmi kanku, chaykunaqa Jerusalén llaqtapa pushaqninkunata rikuchin, mayqin iglesiataq kamachikuywan sayarirqan Laodicea Adventismo hina 1863 watapi. Chay pacha huk qillqasqa yachasqa rikhurirqan Review and Herald nisqapi; wakin historiador-kunaqa chayta James White-pa qillqasqanman churanku, ichaqa chay qillqasqapa qillqa-kamay rikuchin aswan Uriah Smith kasqanta cheqaq qillqaq hina. Ichaqa imayna kaptinpas, Jericota huktawan sayarichiqkunapa contran ñakasqa taripayqa sut’inmi James White-pi hunt’akurqan, hinallataq Uriah Smith-mi llulla 1863 wata chart-ta ruraq runa karqan. 1881 watakamaqa, General Conference-pa umalliqninmi Review and Herald nisqapi qillqakuna churaykarqan, Bibliaq hunt’asqa atiniyninpa contran rimaykuq; hinaspa qhipa watapi Uriah Smithqa Profecíapa Espíritunpa atiniyninpa contran maqanakuyta qallariykarqan.
The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.
Ñawpaq runakuna, waqaychaqkuna kananpaq churakusqakuna, qallarirqanku sut’i atacayta, chay atacaymi qallarisqa karqa kallpachaq cheqaq-kunata atacaywan, Millerpa musquyninpi rikuchisqa hinallataq Habacucpa iskay tablankunapi willakuypi rikuchisqa. Chaymantaqa qallarirqanku Bibliapa iskay testigonkuna hinallataq Profecía Espirituta atacayta. Chay pachallapi (1880 watakuna qallariyninpi), hampi llamk’aypa umalliqnin, John H. Kellogg, qallarirqan panteísmo nisqa espiritismota iglesiapa pushayninman yaykuchiyta. 1881 watapiqa, James White samachisqa karqa, Sister White-taq tarikukurqa iglesiapa yachachiy, hampi, hinallataq política nisqa wakichiy pushaqkunaq astawan hatunyachkashaq hatarikuynin chawpinpi.
The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:
1856 watapi chayasqa willakuy, mayqinchus “qanchis kuti” nisqamanta aswan achka k’anchay karqa, chaymantaq Laodiceaman willakuypis, mana chaskisqa karqa, hinaspan Señorqa yuyarirqan chay kikillan willakuyta 1888 watapi Minneapolis llaqtapi General Conference nisqapi yapamanta willayta, Joneswan Waggonerwan ancianokuna apamusqan willakuywan. Paykunaq willakuyninqa mana musuq willakuychu karqa, hinaspa pichkuna paykunaq willakuyninkuta hark’arqanku, Sister White paykunaman rimarispa reqsichirqa mana kasukoqkuna yuyasqankuta: Joneswan Waggonerq willakuyninta hark’asqankuqa paykunaq ruranankum kasqan, ñawpaq linderokunata waqaychanankupaq, mayqinkunachus ñawpaq cimiento-kunapas kanku. Paykunaq hatarikuyninku rikuchirqa 1888 watakamaña manaña unanchasqankuta imam kasqanta cimiento-kuna, chayqa cimiento-paq cheqaq-kunam Cristoq chanin kayninta rikuchin. Linderokunamanta hinaspa William Millerq kamachikuynin-kunamanta parlashaspa, payqa nirqan:
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Noqanchik kikinchikmanta yachananchik tiyan imataq cristianismomanta kasqa, imataq cheqaq kaq, imataq chaskisqanchik iñiyninchik, imataq Bibliapi kamachikuykuna—kamachikuykuna aswan hatun atiyniyuq autoridadmanta qusqanchik. Achka runakunaqa mana ima raykuwanpas iñinku, mana iñiyninkuta sayachinanpaq huk allin t’ikrayuq rayuyniyuq, mana suficienteta pruebakunawan cheqaq kasqanman hina. Sichus huk yuyay paykunapa ñawpaqmantapacha hap’isqa yuyayninkuwan tinkun, chaytaqa usqhaylla chaskikunku. Mana imamantapas imamanpas yuyarispachu razonanku, iñiyninkuqa mana cheqap fundamientoyuqchu, y pacha pruebayuqpi tarinkaku paykunaqa aqo patapi hatarichisqa kasqankuta.”
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Mayqinmi kaqmi, kikinpa kunan pisi hunt’asqa Yachaq Qillqakunamanta yachayninwan kusisqa samaykuykuq, kayta qespikuyninpaq aypaqmi nispa yuyaykuqqa, wañuyman apaq llullakuypi samaykushan. Achka runakunan mana allinta wakichisqachu Qillqakunaq chiqaq rimaykunawan, chayrayku mana atinkuchu pantayta reqsiyta, hinaspa cheqaq kasqanman hina qhawaychisqa llapa ruway yachachiykunata, superstición nisqa umalliq yuyaykunatapas huchachayta. Satanásqa kikimpa yuyayninkunatan Diospa yupaychasqanman churaykurqa, Cristopa evangeliunpa llamp’u sasan kayninwan qhellichanampaq. Achka runakuna, kunan pacha cheqaqta creenikuq kasqankuta nispa sutichakuqkuna, mana yachankuchu imataq kasqan huk kuti santoikunaman qoykusqa iñiyniyqa—qankunapi Cristo, hatun k’anchaypa suyaynin. Paykuna yuyanku machu señalakunata amachashankuta, ichaqa q’oñi-q’oñillam kanku, mana imatapas allinta qhawaspa. Mana yachankuchu imaynatachus kawsayninkuman awayta, hinaspa munakuypa, iñiypa chiqaq kallpanta haywayta. Mana allinta Bibliata yachaqkuna kankuchu, aswanqa qilla, mana yuyaychasqa. Ima pasajekunamanta Yachaq Qillqapi yuyay tinkunakuna rikurimuptin, kaykunaqa mana munaywan yachaqkuna, mana takyasqa kaspanku imatachus creenikusqankumanta, cheqaqmanta witirikunku. Llapanmanmi sinchita qhawachinanchik tiyan Diospa cheqaqninmanta kusk’ata mask’anankupaq, chaynam yachanankupaq cheqaq kasqanta cheqaqtapuni yachasqankuta. Wakinkunaqa achka yachayniyoq kasqankuta ninku, hinaspa imayna kasqankuwan kusikunku, mana aswan kallpayoq munayniyoqchu llank’anapaq, mana aswan rawraq munakuyniyoqchu Diospaq, nitaj almankunapaq, paykunarayku Cristo wañusqanmanta, hinaqa manaraq hayk’aqpas Diosta reqsisqankuman hinam. Mana Bibliata ñawinchankuchu [chayta rurashanankupaq] tullu ukhu allinnaq mikhuyninta, wiranta ima, kikinkupa almankuman jap’inankupaq. Mana reqsinkuchu Diospa rimaynin paykunaman rimashasqanta. Ichaqa, qespikuy ñanta entiendenanchikpaq, chiqaq kay Intipa k’anchariyninkunata rikusunchikpaq, Yachaq Qillqakunatan munaywan yachananchik, Bibliapa prometekusqankuna, profecíankunapas sut’i k’anchay rayokunatan churanku Diospa qespichiy yuyaychasqanman, chay hatun cheqaqkunataqa mana sut’ita entiendenkuchu.” The 1888 Materials, 403.
This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.
Kay willakuyqa qispisqa kachkan paypa testimuniumantan 1888 watakuna pacha, hinaspan reqsichin hatarikuqkunataqa aqu allpapi cimientota hatarichkashankuta, mana chayta yachaspanku. Pay nin: “Achka runakuna, kunan p’unchaw cheqaq kayta creenqankuta nispa, manam yachankuchu ima kasqanta chay fe ñawpaqta santokunaman qusqaqta—Cristo qankunapi, gloriaq suyayniyki. Paykuna yuyanku ñawpaq mojónkunata amachasqankuta, ichaqa q’oñi-chiri kanku hinaspa mana allinta interesakusqachu.” Pay reqsichin paykunataqa Laodicea hinalla kasqankupi kachkashaqta, imaraykuchus “q’oñi-chiri” kanku. Hinaspan reqsichin “chay fe ñawpaqta santokunaman qusqaqta—Cristo qankunapi, gloriaq suyayniyki.” Cristoqa Wiñay Rumi kan, hinaspan Wiñay Rumi hina kayninqa, Millarpa musquyninpi rikurisqa perlakunata sut’ichin.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Willakuyqa chayamunña: Mana ima kaqpas yaykunanpaq saqesqa kananchu, chay iñiypa cimientonta chinkachinampaq, mayqin patapi 1842, 1843, 1844 watakunapi willakuy hamusqanmantapacha ruwaspa hamurqanchik chayta. Ñuqaqa kay willakuypin karqani, chaymantapachataq kay pacha ñawpaqpi sayashani, Diosqa qowasqanchik k’anchayman cheqap sonqowan fiel kaspa. Manam munaykuchu chakiykuta hurquyta chay patamanta mayqinpichus churakusqa karqan, p’unchaymanta p’unchayman Tukuy Apuyman mañakuywan aswan sonqoyoqta mask’aspa, k’anchayta mask’aspa. ¿Yuyankichu ñuqa saqeymanchu Diospa qowasqan k’anchayta? Chayqa wiñay Rumi hina kananpaqmi. Chay k’anchayqa qowasqa kasqanmantapacha pusawashan.” Review and Herald, April 14, 1903.
She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.
Payqaqa runakunapa huk hatun cheqaq kayninta reqsichin, paykunaqa Ezequielpa ñawpaq qarinkuna karqanku, nisqantaq: “Manam imaraykumanta rurasqaman hina yuyaychakunkuchu.” Mana allin runakunaqa manam atinkuchu icha mana munankuchu imaraykumanta rurasqaman hina yuyaychakuyta. 1888 watapi Hatun Huñunakuypa tantakuyninpa rurasqanqa chay hina hatun hatarikuymi karqan, Sister White-taq ripuyta munarqan; ichaqa angelnin pusariqnin kamachirqan payqa qhipariyta kasqanta, Korahpa, Datanpa, Abirampa hatarikuyninpa kikin rikch’aq willakuyninta qillqanampaq. Ñawpaq qarikunapa hatarikuyninqa rurasqa karqan, imaraykuninqa Laodicea willakuypa qhesachasqa kasqanmi, chay willakuyqa 1856 watapi “qanchis kuti” nisqapa aswan yapasqa k’anchayninwan hamurqan; chaymanta 1863 watapi sayanakunapa contranpi hatarikuyman aswan kallpachakurqan, hinaspan ñawpaqta Bibliapa contranpi, chaymanta Profecíapa Espiritunpa contranpi maqanakuyta pusarqan, Kelloggpa espiritualismonpa yaykuchisqanwan kuska.
Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.
Yuyaymi, ñawpa qhari runakunapa historiadorninkunaqa tukuy pacha puriyninpi, hatarikuyman tupaq cheqaqkunaqa q’upa, yachaykuna, kustumbrikuna, hinaspa llulla willakuykunawanmi pampachirqaku; chay hina hatarikuypi kaqkunaqa pacha llapallankum evidenciata pakayta munanku.
Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isaiah 25:19.
¡Ay ayllunkunapaq, pisi ukuyman yaykuspa yuyaychakusqankuta Señor-manta pakayta maskaqkunapaq, rurayninkupas tutapi kachkan, hinaspataq nin: “¿Pita qawawanchik? ¿Pita reqsiwanchik?” Isaías 25:19.
The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).
Kaypi versículopi Isaías rimashan runakunaqa paymi reqsichin “Jerusalén llaqtapi kay llaqtata kamachiq asipayakuy runakuna” nisqakunata; hinaspataq Ezequiel qanchis pusaqniyuq capitulopi ñawpa machu runakuna kaqllataqmi, paykuna llaqtapa waqaychaqninkuna kananpaq churakusqa karqanku. Ezequielpa testimoniompi, iskay ñiqin millay ruwaypi, mayqanmi Adventismopa iskay ñiqin mirayninta señalan, paykunam kutichinku tapukuykunata mayqantachus Isaíaspa asipayakuy runakuna tapunku: “imaraykuchus ninanku, Señorqa manam qawawanchu; Señorqa kay pachata saqisqañam” (Ezequiel 8:12).
There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.
Kaymi “Ay” nisqa rimayqa willasqa kachkan chay histórico revisionistakunapaq, paykunaqa munanku pakayta cheqaq kayta chay hatarikuymanta, mayqinchus pusarqan hinaspa karqan 1888 watapi.
We will continue this study in the next article.
Kay yachayta qatiqkusun hamuq qillqapi.
“I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.
“Minneapolispi huñunakuykunamanta qankunaman rimaytam munani. Huk kutiqa huñunakuyta saqiyta yuyarqani, chaypi kallpawan atipaykuspa sayarikuq chiqnikuy espirituta rikuspam hinaspa musyaspa. Mana huk ratullapas reqsiyta atirqanichu chay espirituta, mayqinmi kamachiy kallpawan purirqan Hermano Morrisonwan hinaspa Hermano Nicolawan. Mana huk ratullapas iskayrayayta atiniychu ima laya espiritum qankunapi kasqanmanta. Cheqaqmi, manam Diospa Espiritunchu karqa; chay llullakusqapi ama aswan puriykunaykichikpaqmi kunan qankunaman qillqaykamuyki.”
“The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’
“Minneapolis llaqtapi manaña astawan qhepakuyta munasqay qhipan tutapi, musqhoypi icha chay tuta rikuypi—mana cheqaqta yachani mayqin kasqanta—hatun, kamachiq rikch’ayninyoq huk runam willayta apamuwarqa, hinaspataq rikuchillarqañam Diospa munaynin kasqanta ñoqa ruranaypaq churakusqay postoypi sayanaypaq, hinaspa kikin Diosmi yanapawaspa kallpachawanan karqa pay qosawanan simikunata rimanaypaq. Paymi nirqa: ‘Kay llamk’anapaqmi Señorqa qanta hatarichisurqanki. Paypa wiñay makankunan qampa uraynikipi kachkan. Kay huñunakuymantam kawsaypaq utaq wañuypaq kamachikuykuna ruwasqa kanqa; manam pipas chinkananpaqchu kanan, ichaqa espiritup hatunchakusqan hinaspa kikinpi atiychasqa kayninmi punkuta wichq’anqa, chayhina Jesús hinaspa Paypa Santo Espiritunpa atiynin mana yaykunanpaq. Huktawanmi paykunaqa qollqechasqa pantasqankumanta qespichisqa kanankupaq, hinaspa arrepentekunankupaq, huchankuta willakunkupaq, Cristoman hamunkupaq hinaspa tikrakunkupaq, pay paykunata hampinampaq.’”
“He said, ‘Follow me.’ I followed my guide and he led me to the different houses where brethren made their homes, and he said, ‘Hear the words here spoken, for they are written in the book of records, and these words will have a condemning power upon all who act a part in this work which is not after the spirit of wisdom from above, but after the spirit that descendeth not from above, but is from beneath.’
Paymi nirqa: “Qatiway.” Ñoqaqa pusawaqniyta qatiq rirqani, paytaq pusawarqa wawqikuna wasichakusqanku imaymana wasikunaman; chaypin nirqa: “Kaypi rimakusqa simikunata uyariy, imaraykuchus qillqasqan kanku rikusqa qillqapa p'anqanpi, kay simikunataq huchachaq atiyniyuq kanqaku llapa kay llamk'aypi ima ruwaypas ruwasqankumanta, ama hanaqmanta yachaypa espiritunman hina, aswanqa mana hanaqmanta uraykamusqa espirituman hina, ichaqa uraymanta kaqman hina.”
“I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.
“Rimaykunata uyarirqani, chay rimaykunaqa llapa chayta rimarqankumanta p’enqakuyta apamunan karqan. Sátira hina rimaykuna hukmanta hukman pasanakurqan, wawqenkunata asipayanankupaq, A. T. Jones, E. J. Waggoner, Willie C. White, chaymanta ñuqatapas. Imanalla kasqaypas, llamk’asqaypas mana hark’asqa rimarisqa karqan, chay runakunaq by Diospa ñawpaqenpi alman-kunata llamp’uchinankupaq, sonqonkutapas allinchaspa churankupaq llamk’anankukama. Rikurirqan hina huk munaychakuy kasqanta, mana cheqaqpi sayasqa yuyayllamanta mana allin qhawariykunapi umallikuyllapi tiyarispa, wawqenkunaq rimayninkumanta, llamk’ayninkumantapas yuyayninku rurayninkuwan willasqankuta qhawaykuspa, chaykunaqa manam cheqaqpi ima saphiyniyoqpas karqanchu; hinaspataq iskayrayaspa, rimarispa, qillqaspa, nanaywan hunt’a aswan k’askaq rimaykunata rurarqanku, escepticismo, tapukuy, mana iñiy ima kasqanmantam.”
“Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.
Nirqa pusisqa, “Kayqa qillqasqa kachkan librokunapi Jesucristoq contranpi. Kay espirituqa mana atipanman Cristoq, cheqaq kaypa Espiritunwan hukllachasqa kayta. Paykunaqa sayariy espirituwan machasqakuna kanku, manataq yachankuchu machaq runa hina ima espirituchus siminkuta otaq rurayninkuta kamachin. Kay huchaqa hukninraq Diospaq nanaymi. Kay espirituqa mana aswan rikch’akunchu cheqaq kaypa, chaninnaq kaypa Espiritunman, imaynatachus chay espirituqa Judíokunata kuyuchirqan huk huñunakuyta ruranankupaq iskayrayayta, criticanankupaq, hinaspa Cristo patapi espía hina qawanankupaq, pacha p’unchawpa Qispichiqninman.”
“I was told by my guide that there had been a witness to the Christless talk, the rabble talk which evidenced the spirit that prompted the words. When they entered their rooms evil angels came with them, because they closed the door to the Spirit of Christ and would not listen to His voice. There was not a humbling of the soul before God. The voice of prayer was seldom heard, but criticism and exaggerated statements and suppositions and conjectures and envy and jealousy and evil surmising and false accusing were current. Had their eyes been opened they would have seen that which would have alarmed them, the exulting of evil angels. And they would have seen also a Watcher who had heard every word and registered these words in the books of heaven.
Pusayniykunamanta willakusqa karqan Cristomanta qichusqa rimaymanta, runakuna qapariynin hina mana allin rimaymanta, mayqan espiritus chay simikunata lluqsichisqanta rikuchirqan. Cuartonkuman yaykuspaqa millay angelkuna paykunawan kuska yaykurqanku, Cristopa Espiritunman punkuta wichqarqankurayku, paypa rimayninta uyariyta mana munasqankurayku. Manam Diosta ñawpaqpi almanakuywan pisiñakuy karqanchu. Mañakuypa vozninqa ancha pisilla uyarikuq karqan; ichaqa pantachiy, aswanmanta willakuykuna, yuyaychakuykuna, hamut’aykuna, envidia, celos, mana allin sospechaykuna, llulla tumpaykunaqa puriqlla karqanku. Ñawinkuta kicharisqa kaptinqa rikunman karqanku paykunata mancharichinman chayta, millay angelkunapa kusikuyta. Hinallataq rikunman karqanku huk Qhawaqta, paymi sapa simita uyarirqan hinaspa chay simikunata hanaq pacha librokunapi qillqarqan.
“I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.
“Chaymi willakuyta quwarqanku kay pachaqa mana allinchu kanman ima yachachiy doctrinapi nisqakunamanta mayqen takyayninkunapi ima yuyayta akllanapaq, ima kasqanta cheqaq kachkanman chayta nispa, utaq ima chiqap investigacionpa espiritunta suyanapaqpas, imaraykuchus huk confederación ruwasqa karqa ama ima yuyaykuna tikranankupaq mayqin punto utaq posición chaskisqankumantapas, judíokuna hina. Aswan achka rimaykunata niwarkamuwan Pushawayniy chaykunamanta mana qillqanaypaq libertadniyuq kani. Tarikurqani patapi tiyashaq cama patapi llakikuywan, ñak’ariywanpas, chay hinallataq sinchi munayniyuq espirituwan deberniypi churakusqa postoypi sayanaypaq huñunakuy tukukuykama, chaymantataq Diospa Espiritunpa kamachikuyninkunata suyanaypaq mayna kuyurinaypaq, ima ñantaq hap’inaypaqpas nispa.” The 1888 Materials, 277, 278.