Ezekiel chapter eight, sets forth four increasing abominations which represent the four generations of Laodicean Adventism. The rebellion of 1863, produced a counterfeit to the two tables of Habakkuk, just as Aaron had produced an counterfeit image of jealousy, with his golden calf at the very time God was delivering the two tables of the Ten Commandments to Moses. Once Laodicean Adventism had begun the work of removing the foundational truths, as represented in William Miller’s dream, the leadership of the first generation began to reject the authority of the Bible, and then the Spirit of Prophecy. The rebellion had grown to a point where Kellogg’s spiritualism (pantheism), arrived into their history just prior to 1888.
Ezequiel pusaq kaq kapítulonmi churamun tawa aswan-aswan millay ruwaykunata, chaykunaqa rikuchin Laodicea Adventismoq tawa mirayninkunata. 1863 watapi hatarikuq mana kasukuyqa paqarichirqan Habacucpa iskay tablankunapa llullachiq ranti-nirachiqta, imaynan Aaronpas qori becerronwan ruwanqa huk envidia imagen llullachiq ranti-nirachiqta, kikillan pachapi Diosqa Moisesman chaskichisqan hinata Chunka Kamachikuykunapa iskay tablankunata. Laodicea Adventismo qallarispa William Millerpa musquyninpi rikuchisqa hina cimientopi cheqaq-kunata qichuy llamk'ayta, chay ñawpaq miraypa umalliqninkuna qallariqku Bibliapa kamachikuq atiyninta chinkachiyta, chaymanta Profecía Espírituypa atiynintapas. Chay mana kasukuq hatarikuyqa wiñarispa chayman chayarqan, maypin Kelloggpa espiritismo-nin (panteísmo) yaykurqan paykunapa historiankuman, 1888 wataman manaraq chayashaqtin.
At the rebellion of 1888, the spiritualism represented by Ezekiel’s chambers of imagery reached a point where the messengers of Minneapolis, and the prophetess and even the Holy Spirit were rejected.
1888 watapi hatariypi, Ezequielpa rikch’achisqa siq’ikunapa cuartunkunapi rikuchisqa espiritismom huk chayman chayarqan maypichus Minneapolismanta kachaqkuna, profetisa, hinaspa Santo Espíritu pas rechazisqa karqan.
“We have seen in our experience that when the Lord sends rays of light from the open door of the sanctuary to His people, Satan stirs up the minds of many. But the end is not yet. There will be those who will resist the light and crowd down those whom God has made His channels to communicate light. Spiritual things are not spiritually discerned. The watchmen have not kept pace with the opening providence of God, and the real heaven-sent message and messengers are scorned.
“Noqaykuqa yachayniykupi rikurqaykuña, Señorqa santuarionpa kichasqa punkunmanta k’anchaypa rayokunata llaqtanman apachiptinqa, Satanásqa achkha runakunapa yuyayninkuta kuyuchin. Ichaqa tukukuyninqa manaraq chayamunichu. Kanqaraqmi wakinkuna k’anchayta hark’anqaku, hinaspa Diospa akllasqan k’anchayta willanankupaq canalnin runakunata urayman ñit’inqaku. Espírituq imasqankunaqa manam espiritualmente discernisqachu kanku. Qhawaqkunaqa manam Diospa kicharikuchkan providencianwan kuska purirqakuchu, chayrayku cheqaq hanaq pacha-manta hamuq willakuypas, hinaspa willaqkunapas pisipaschasqa, p’enqasqa kanku.”
“There will go from this meeting men who claim to know the truth who are gathering about their souls the garments not woven in the loom of heaven. The spirit that they have received here will be carried with them. I tremble for the future of our cause. Those who do not in this place yield to the evidence God has given will war against their brethren whom God is using. They will make it very hard, when opportunities shall come where they can carry forward and onward the same kind of warfare they have hitherto engaged in. These men will have opportunities to be convinced that they have been warring against the Holy Spirit of God. Some will be convinced; others will hold firmly their own spirit. They will not die to self and let the Lord Jesus come into their hearts. They will be more and still more deceived until they cannot discern truth and righteousness. They will, under another spirit, seek to place upon the work a mold that God shall not approve; and they will endeavor to act out the attributes of Satan in assuming control of human minds and thus control the work and cause of God.
“Kay tantakuymanta lloqsinqaku runakuna, cheqaq kayta reqsisqankuta nispa, ichaqa alma-nkuman huñuchkanku p’achakuna hanaq pacha awaymanta mana awasqa. Kaypi chaskisqanku espirituta paykuna apaspa rinqaku. Ñuqaqa mancharini ñawpaq p’unchaykunapaq, ñuqanchikpa causanchikpaq. Kay cheqapi Diospa qosqan willakuyninman mana umallikuqkunaqa maqanakunqaku Diospa llamk’achisqan wauqe-nkukunawan. Sinchi sasachankakuqmi, aswan ñawpaqman kay hina maqanankuta apayta atisqanku p’unchaykuna chayamuchkaptin, kunankama imayna maqanakuypi kasqankuman hina. Kay runakunaqa atipankakuqmi yachaqsichisqa kayta qawanankupaq: Diospa Santu Espiritunpa contranpi maqanakusqankuta. Wakinkunaqa chayta reqsinkaku; hukkunataq kikin espiritunkuta allinta hap’ipakunku. Manan kikinkumanta wañunkakuchu, nitaj Señorninchik Jesucristota sonqo-nkuman yaykuyta saqenkakuchu. Astawan astawan pantasqa kanqaku, cheqaq kayta hinaspa chanin kayta mana distinguikuyta atisqankukama. Huk espiritu ukhupi kaspataq, munankaku Diospa llamkayninman churayta huk rikch’ayta, mayqentachus Dios mana allinchasqachu; hinaspa kallpachakunkaku Satanaspa imayna kasqanman hina ruwayta, runakuna yuyayninkuta kamachispa, chay hinam Diospa llamkayninta hinaspa causanta kamachiyta munankaku.”
“Had our brethren fasted and prayed and humbled their hearts before God at this meeting, and sat down calmly to investigate the Scriptures together, then God would have been glorified. But the spirit of prejudice that was brought to that meeting closed the door to the richest blessing of God, and those who had this spirit will not be in a favorable position to see light until they repent before God and have some sense of how near they have come to doing despite to the Holy Spirit and having another spirit.” The 1888 Materials, 832.
“Noqanchik wawqikuna ayunaspanku, mañakuspa, sonqonkuta Diospa ñawpaqenpi urayachispanku kay huñunakuypi, hinaspataq thaklla tiyaykuspa Qelqakunata kuska allinta maskhayman churakuspa qhawarispankuqa, chayqa Diosqa hatunchasqa kanman karqa. Ichaqa, chay huñunakuyman apamusqa prejuiciopa espiritunqa Diospa aswan qhapaq bendicionninpa punkunta wichqarqan, hinaspa kay espirituyoqkunaqa manam allin kaqpi kanqachu k’anchayta rikunaykupaq, mana Diospa ñawpaqenpi arrepentikuspa, hinaspa imayna qayllapiña kashasqankuta yuyarispanku mana yupaichaywan Espíritu Santota qhispichiyta munasqankumanta, huk espiritutataq charisqankumanta.” The 1888 Materials, 832.
After 1888, Sister White “trembled for the future of” God’s church and work. She saw that the meeting would produce a continued spiritual warfare among the men that were leaders of Laodicean Adventism, and the controversy of “the daily,” is evidence that her predictions were fulfilled upon that very generation. A warfare was then carried on by men who did not “yield to the evidence God had given” to confirm the “heaven sent message and messengers,” and those men made war against “the Holy Spirit of God.” The second generation watched as the publishing house and sanitarium were burnt to the ground by the fires of God’s judgment.
1888 watamanta, Hermana Whiteqa Diospa iglesianta chaymanta llanqaynintapas “hamuq p’unchaykunapaq mancharirqan.” Payqa rikurqan chay huñunakuyqa Laodicea Adventismopi umalliq qharikunapurapi mana tukukuq espiritu maqanakuyta paqarichisqanta, chaymanta “sapa p’unchay” nisqamanta ch’aqwaypas sut’inchasqanmi kachkan paypa willakusqankuna chay kikin miraypi hunt’asqa kasqanta. Chaypacha maqanakuyqa ruwasqa karqan mana “Dios qosqan qhawarisqaman uyariq” qharikunawan, chay qhawarisqan “hanaqpachamanta kachamusqa willakuyta chaymanta willakuqkunatapas” takyachinapaq karqan; chay qharikunataq “Diospa Santo Espiritunpa” contranpi maqanakurqanku. Iskay kaq mirayqa qhawarirqan imprenta wasipas hampiy wasipas Diospa juzgayninpa ninawan allpaman ruphasqa kasqanta.
“Today I received a letter from Elder Daniells regarding the destruction of the Review office by fire. I feel very sad as I consider the great loss to the cause. I know that this must be a very trying time for the brethren in charge of the work and for the employees of the office. I am afflicted with all who are afflicted. But I was not surprised by the sad news, for in the visions of the night I have seen an angel standing with a sword as of fire stretched over Battle Creek. Once, in the daytime, while my pen was in my hand, I lost consciousness, and it seemed as if this sword of flame were turning first in one direction and then in another. Disaster seemed to follow disaster because God was dishonored by the devising of men to exalt and glorify themselves.
“Kunan p’unchay Elder Daniellsmanta huk cartata chaskirqani, Review oficina ninaqwan tukusqamanta. Sapa sonqoywan llakisqani, kay hatun chinkayta llamk’ayman rikuspá. Yachani kayqa sinchi sasachakuy pacha kananta llamk’ayta pushaq wawqikunapaq, hinallataq oficinaq llamk’aqkunapaqpas. Ñoqaqa llakichisqa kachkani llakisqa kaqkunawan kuska. Ichaqa mana muspharisqachu kay llakikuypaq willakuywan, imaraykuchus tuta rikuykunapi rikurqani huk angelta, nina hina espadata apt’asqa, Battle Creek patapi mast’arikusqa sayashaqta. Huk kutitaq, p’unchaypi, qillqanay makiypi kaptin, yuyayniyta chinkarqani, hinaspataq rikurqanman hina karqa kay nina espada ñawpaqta huk lawman muyurimuspa, chaymanta huk lawmanpas. Llakiykunaqa llakiykunata qatiq hina rikurqa, Diosqa runakunapa yuyaychasqanrayku mana yupaychasqa kasqanrayku, paykuna kikinkuta hatunchayta hinallataq yupaychachiyta munasqankurayku.”
“This morning I was drawn out in earnest prayer that the Lord would lead all who are connected with the Review and Herald office to make diligent search, that they may see wherein they have disregarded the many messages God has given.
“Kay paqarinmi sonqoyta tukuy sunquwan mañakuyman aysarqan, Señor pusananpaq Review and Herald oficinawan llapallan tinkisqa kaqkunata, ch’ulla ch’ulla mask’anankupaq, rikunankupaq maypin Diospa qosqan achka willaykunata mana kasukusqankuta.
“Sometime ago the brethren at the Review office asked my counsel about the erection of another building. I then said that if those who were in favor of adding another building to the Review and Herald office had the future mapped out before them, if they could see what would be in Battle Creek, they would have no question about putting up another building there. God said: ‘My word has been despised; and I will turn and overturn.’
“Manaraq ñawpaq p’unchaykunapi, Review nisqapa oficinapi kaq wawqekuna huk huasi yapay sayachinankupaq yuyayniyta mañawarqanku. Chaypiqa nirqani: sicheq Review and Herald nisqapa oficinaman huk huasi yapay yapaykusqanta munakkuqkuna hamuq p’unchaykunata ñawpaqman allinta rurasqa hina rikuspa, Battle Creekpi ima kaqta rikuyta atinkuyman karqan chayqa, manam chaypi huk huasita sayachiymanta ima tapukuyllapas kanmanchu karqan. Diosmi nirqa: ‘Siminmi pisipasqasqa kashan; hinaspan noqa kutirispa tikraykuspa tikraykusaq.’”
“At the General Conference, held in Battle Creek in 1901, the Lord gave His people evidence that He was calling for reformation. Minds were convicted, and hearts were touched; but thorough work was not done. If stubborn hearts had then broken in penitence before God, there would have been seen one of the greatest manifestations of the power of God that has ever been seen. But God was not honored. The testimonies of His Spirit were not heeded. Men did not separate from the practices that were in decided opposition to the principles of truth and righteousness, which should ever be maintained in the Lord’s work.
1901 watapi Battle Creek llaqtapi rurasqa General Conferenciapi, Señorqa llaqtanman qhawachirqan payqa wakmanta kutiriyta mañakusqanta. Umakunaqa huchachasqa karqanku, sonqokunapas kuyuchisqa karqanku; ichaqa allin, hunt’asqa llamk’ayqa mana rurasqachu karqan. Chay ch’ulla sonqokuna chaypacha Diospa ñawpaqenpi wanakuywan p’akikusqankuchá karqan, chayqa rikuchikunman karqan Diospa atiyninmanta huknin aswan hatun rikuchikuyninkunamanta, imaymanam rikuchisqa kasqanman hina. Ichaqa Diosqa mana yupaychasqachu karqan. Espíritu-ninpa willakuyninkunaqa mana kasukusqachu karqan. Runakunaqa mana t’aqakusqankuchu chay ruraykunamanta, mayqenkunachus sut’inmi chiqap kaypa, chanin kaypa kamachikuyninkunapa contranpi karqan, chaykunataqa wiñaypaqmi Señorpa llamk’ananpi waqaychasqa kanan karqan.
“The messages to the church of Ephesus and to the church in Sardis have been often repeated to me by the One who gives me instruction for His people. ‘Unto the angel of the church of Ephesus write; These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and the labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for My name’s sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ Revelation 2:1–5.
“Éfeso iglesiapi angelman qillqay: chaykuna nin paq righta makimpi qanchis qoyllurkunata hap’iq, qanchis qori kandelabrokunapa chawpinpi puriq. Ruwasqaykikunata yachan, llamk’asqaykita, muchuywan aguantasqaykita ima; mana atinki chu millay runakunata awantayta; apostolkuna kasqankuta nispa, mana chay hina kasqankuta nirqankuta pruebaykuspa llulla kasqankuta tarirqanki; awantanki, pacienciayoq kanki, sutiyrayku llamk’arkanki, mana sayk’uspa. Ichaqa huk imata qanmanta rimayniy kachkan, ñawpaq munakuynikita saqisqaykirayku. Yuyariy hina urmasqaykimanta; arrepentikuy, ñawpaq ruwanakunata ruway; mana chayqa, utqaylla qamman hamusaq, arrepentikunkichu mana chayqa, kandelabroykita churasqa kasqanmantam hurqusaq.” Apocalipsis 2:1–5. Éfeso iglesiaman chay willakuykuna, Sardispi iglesiaman chay willakuykuna ima, achka kuti kutimuwasqa noqaman, llaqtanrayku yachachiqniy kaqpaq.
“‘And unto the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:1–3.
“‘Sardispi iglesiapi angelninman qillqay: Kaykunata nin Diospa qanchis Espírituyniyuq, qanchis qoyllorkunata hap’iq: Ruwasqaykikunata yachani, kawsasqaykipaq sutiyuq kasqaykita, ichaqa wañusqa kanki. Rikch’arisqa kay, wañuymanña qayllakusqa puchuqkunata kallpachay; imaraykuchus Diospa ñawpaqenpi ruwayniykikunata mana hunt’asqa tarinichu. Chayrayku yuyariy imaynatas chaskirqanki, uyarirqanki ima; chayta sinchita hap’ipay, hinaspa wanakuspa kutirikuy. Mana rikch’arisqa kaptikiqa, suwa hina hamusaq qampaq, mana yachasqankichu ima horapi hamusqayta qamman.’ Apocalipsis 3:1–3.”
“We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.
“Kay waq qhawasqanchik kay willakuykunapa hunt’akuyninta. Manam hayk’aqpas qillqasqa qelqekunaqa aswan sinch’ita hunt’asqa kasqachu kaykunahinaqa.
“Men may erect the most carefully constructed, fireproof buildings, but one touch of God’s hand, one spark from heaven, will sweep away every refuge.
“Runakunaqa allinta yuyasqa, nina mana hap’iq wasikunata hatarichiyta atinkuman, ichaqa Diospa makinqa hukllaña llamk’ayninwan, hanaq pachamanta huklla chispiwanpas, llapa pakakuykunata qichurqunqa.
“It has been asked if I have any advice to give. I have already given the advice that God has given me, hoping to prevent the falling of the fiery sword that was hanging over Battle Creek. Now that which I dreaded has come—the news of the burning of the Review and Herald building. When this news came, I felt no surprise, and I had no words to speak. What I have had to say from time to time in warnings has had no effect except to harden those who heard, and now I can only say: I am so sorry, so very sorry, that it was necessary for this stroke to come. Light enough has been given. If it were acted upon, further light would not be needed.” Testimonies, volume 8, 97–99.
“Tapukusqam kani sichus willakuyta qunayaypaq ima yuyayniyoqchu nispa. Ñam Diospa noqaman qosqan willakuyta qoniña, Battle Creek patapi warqurayasqa nina rawray espada urmayta hark’ayta munaspa. Kunanqa chay manchakusqaymi chayamunña—Review and Herald wasi ruphasqamanta willakuy. Kay willakuy chayamuptin, mana ima musphaytapas rikurqanichu, nitaq rimayniypaq simitapas tarikurqanichu. Imakunatapas huk kutimanta huk kutikama waqyaykunapi nisqayqa, uyariqkunata sinch’ita sonqochayllam ruwarqan, mana huk imatapas rurachispa; kunanqa kayllatam niyta atin: ancha llakisqani, ancha-ancha llakisqani, kay maqakuy hamunampaq munasqa kasqanrayku. Achka k’anchaymi qosqa karqa. Chayman hina rurayman churakuspaqa, aswan k’anchayqa manañam necesitakunchu.” Testimonies, volumen 8, 97–99.
The second generation of Adventism was not a victory, and in fulfillment of Ezekiel chapter eight, the rebellion only continued to escalate.
Adventismop iskay kaq mirayninqa manam atipaychu karqa, hinaspa Ezequiel qhelqap pusaq kaq capítulo nisqanta hunt’aspa, hatarikuq mana kasukuyqa aswan-aswanmi wiñarispa purirqan.
“By written messages and by fire the Lord has declared that he wants his people to move out of Battle Creek. May God help us to hear his voice. Does it mean nothing to us that our two great institutions in Battle Creek were swept away by fire? You may say, ‘But the new Sanitarium has many patients.’ Yes; but if there were many thousand patients there, this would be no argument in favor of our people building homes in Battle Creek, and settling there.
“Qillqasqa willakuykunawan, ninañataqwanmi Señorqa willarqan llaqtan runakuna Battle Creekmanta lloqsispa ripunanpaq munasqanta. Dios yanapaykuwayku paypa siminta uyarinaykupaq. ¿Manachu imatapas niwanchik Battle Creekpi iskay hatun institucionniykuna ninawan tukuchisqa kasqankumanta? Ichapas ninkiman: ‘Ichaqa musuq Sanitariumqa achka unquqkunayuqmi.’ Arí; ichaqa chaypi achka waranqa unquqkuna kaptinpas, manam kayqa ima allin simichu kanman llaqtanchik runakuna Battle Creekpi wasikunata ruwaspa, chaypi tiyarinankupaq.”
“Temptations are increasing. Men are rejecting the light that God has sent in the Testimonies of his Spirit, and they are choosing their own devising and their own plans. Will men continue to separate themselves from God? Must he reveal his displeasure in a still more marked manner than he has already done?” Pamphlets, SpTB06, 45.
“Wateqakuykunaqa yapakamushanmi. Runakunaqa Diospa kachananta mana chaskishanku Espíritu-ninpa Testimoniokunapi qanchariyta, chaymantaqa kikinpa yuyayninkuta hinaspa kikinpa kamachisqan planonkutam akllashanku. ¿Runakunaqa Diosmanta rakisqa kayllapichu purinqaku? ¿Payqa mana allin kasqanta astawan sut’i, astawan reqsisqa hinallatachu rikuchinan, ña rikuchisqanmantapas?” Pamphlets, SpTB06, 45.
Men were “choosing their own devising’s and their own plans,” as represented by the seventy elders in the chambers of imagery of Ezekiel chapter eight, who proclaimed, “The Lord seeth us not.” The Lord raised up a prophetess and gave her “open visions” for exactly forty years, until 1884. He placed his signature upon this gift, for He gave it and ended it in a city named Portland, and he gave it for forty years. Just prior to the cessation of “open visions” the ancient men began to undermine the authority of the Bible and the Spirit of Prophecy in 1881, and 1882. The “open visions,” then ended in 1884, and in four years the rebellion of Korah, Dathan and Abiram was repeated at the 1888 General Conference.
Runakunaqa kikin yuyayninkuta, kikin yarpayninkutapas akllakusharqanku, imaynachus Ezequiel qelqapi pusaq kaq kapitulumanta rikch’achiy wasikunapi qanchis chunka kuraqkuna rikuchisqankuman hina, paykuna nirqanku: “Señorqa manam qhawawanchu,” nispa. Señorqa huk profetisata hatarichirqan, hinaspan payman “kichasqa rikuykunata” qorqan chiqap tawa chunka watakunapaq, 1884 watakama. Kay qowasqanmanmi kikin sutinwan sanancharqan, imaraykuchus Paymi qorqan, hinaspa tukuchirqan Portland sutiyuq llaqtapi, hinaspan tawa chunka watakunapaq qorqan. “Kichasqa rikuykuna” tukunanpaq manaraq aswan qayllapi kachkaptinmi, ñawpaq machukuna 1881 hinaspa 1882 watakunapi Bibliapa kamachikuyninta, hinallataq Profecíapa Espiritunpa kamachikuynintapas uraykuchiyta qallariqku. Chayraykun “kichasqa rikuykunaqa” 1884 watapi tukurqan, hinaspa tawa watamanta qhipaman Coré, Datán hinaspa Abirampa hatarikuynin 1888 watapi General Conference nisqapi yapamanta rurakurqan.
The rebellion of 1888, produced an escalation of rebellion that saw God’s direct intervention into the history of Laodicean Adventism as He burnt down the publishing work and the health work. Yet those direct judgments did not deter the rebellion that was under way. In 1919, a Bible Conference took place, where one of the primary rebels of the second generation, William Warren Prescott, the theologian trained in the universities of apostate Protestantism, was the primary leader of pushing the satanic view that claimed “the daily,” represented Christ’s sanctuary work gave a series of presentations.
1888 watapi hatun sayakuyqa, aswan hatun sayakuymanmi wiñachirqan, chaymi Diospa chiqap intervenciónnin Laodicea Adventismoq historiapi rikurirqan, imaraykuchus payqa ruphachirqanmi qillqasqa willakuy llamk’anatawan hampi llamk’anatawan. Ichaqa chay chiqap juicionkunaqa mana hark’arqanchu chay pacha purisqaña kaq sayakuyta. 1919 watapiqa, Biblia Conferencia hukmi karqan, maypichus iskay kaq miraypa huk ñawpaq sayakuq, William Warren Prescott, teólogo, sapaq protestante apostata nisqa universitakunapi yachachisqa, chay satanáspa qhawariyninta ñawpaqman tanqaq aswan hatun pusariq karqan; chay qhawariyqa “the daily” nisqawan Cristoq santuariopi llamk’ayninta rikuchisqa kasqanta nirqan; payqa achka qhawarichiykunatan qorqan.
History identified that at that Bible conference in 1919, Prescott presented a gospel that consisted of removing every tenet of the prophetic message of the Millerites. He even attempted to remove the twenty-three hundred days, but could not pull that off. Yet he presented a gospel that was fully void of the prophetic understandings of the Millerites. His gospel was rejected at the meeting, but still those blind leaders decided to take his series of presentations and construct them into a book titled, The Doctrine of Christ. That book became the symbol of the arrival of the third generation of Laodicean Adventism.
Historiaqa riqsichinmi chay Bibliamanta hatun huñunakuypi 1919 watapi, Prescott huk evangeliota qhawarichisqanta, chayqa Miller runakunapa willakuyninmanta llapa profetiko yachachiykunata hurqusqamanta kasqanta. Payqa hukmantaqa iskay chunka kimsayuq pachak p’unchaykunatapas hurquyta munarqan, ichaqa mana atirqanchu chayta ruwyta. Chaywanpas, payqa huk evangeliota qhawarichirqan, chayqa Miller runakunapa profetiko yachaykunamanta tukuy hinantin pisiqchasqa, ch’usaqchasqa karqan. Paypa evangelionqa chay huñunakuypi mana chaskisqa karqan, ichaqa chay ñawsa pusakuqkunaqa sapaqllamanta yuyaychakuspa paypa qatiq qhawarichisqankunata hap’ispa huk libroman ruwasqaku, sutichaspa The Doctrine of Christ. Chay libroqa Laodiceapi kaq kimsa kaq mirayniyuq Adventismopa chayamunanta rikuchiq unancha tukurqan.
The book represents another gospel than the Millerite gospel of Habakkuk chapter two, and Paul informs us another gospel is not a gospel at all.
Kay liwruqa rikch’arin huknin allin willakuytam, manam Habacuc iskay ñiqpi Millerita allin willakuyninchu; hinaspapas Pabloqa yachachiwanchik, huknin allin willakuyqa manam allin willakuylachu kan.
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:6–9.
Musphani kani, Cristopa graciankama qayachisqanmanta nisqaykichikmanta ancha utqaylla huk evangelioman tikrakusqaykichikrayku: chayqa manam huk evangeliuchu; ichaqa wakin runakuna kankunata ch’iqnichispa, Cristopa evangelionta q’ewiyta munanku. Ichaqa noqayku, otaq hanaq pachamanta huk angelpas, qankunaman willasqayku evangelioqa hina mana kaspa huk evangelioyta willasunkichik chayqa, ñakasqa kachun. Ñawpaqta nisqaykuhinam, kunanpas yapamanta nini, pipas qankunaman chaskisqaykichik evangelioqa hina mana kaspa huk evangelioyta willasunkichik chayqa, ñakasqa kachun. Gálatas 1:6–9.
The third generation of Adventism is represented by Ezekiel’s third abomination where the women are weeping for Tammuz. Tammuz was a Mesopotamian deity associated with fertility and the cycles of vegetation. Tammuz was sometimes depicted as a shepherd or a young man, linked to the changing seasons and the growth of crops. Tammuz’s death and subsequent resurrection, was tied to the agricultural calendar. According to the mythology, Tammuz would die or disappear during the summer months, which was seen as a representation of the withering of vegetation in the hot, dry season. The weeping for Tammuz was a mourning ritual that involved lamenting the death or disappearance of Tammuz during the summer months, followed by rejoicing at his resurrection, which symbolized the renewal of vegetation and agricultural life.
Adventismopa kimsa kaq mirayninmi Ezequielpa kimsañiqin cheqnikuywan rikuchisqa kachkan, chaypi warmikunaqa Tammuzrayku waqan. Tammuzqa Mesopotamia llaqtakunapi yupaychasqa huk diosmi karqa, mirayman chaynataq yurakuna wiñay muyuyman tupaq. Wakinkamaqa Tammuztaqa michiq hina utaq wayna qhari hina rikuchiqku karqan, pacha muyuyninkunawan chaynataq tarpuykunapa wiñayninwan tinkisqa. Tammuzpa wañuynin hinaspa qhepaman kawsarimuyninqa yapuy wata muyuyninwanmi t’inkisqa karqa. Mito nisqaman hinaqa, Tammuzmi ruphay killakunapi wañuq utaq chinkaq, chaytaq q’iru ch’aki pacha muyupi yurakuna ch’akiywan rikuchisqa hina qhawasqa karqa. Tammuzrayku waqayqa huk llakikuy raymim karqa, chaypi Tammuzpa wañuyninta utaq chinkayninta ruphay killakunapi waqaykuqku, hinaspataq kawsarimuyninrayku kusikuywan tukukuq, chaymi yurakunapa musuqmanta wiñariyninta chaynataq yapuy kawsaypa musuqyayninta unancharqa.
Weeping for Tammuz represents a counterfeit latter rain message, which is what the gospel of W. W. Prescott represented. The removal of the prophetic foundation, which began in the rebellion of 1863, reached a point in 1919, that Laodicean Adventism allowed the false gospel to be established. That false gospel was based fully upon the methodology of apostate Protestantism. Its original architect was W. W. Prescott, and as with William Miller, both men’s gospel was based upon their foundational understanding of “the daily,” in the book of Daniel. Both gospels are represented in the passage of 2 Thessalonians where Miller first discovered that “the daily,” represented paganism. In the passage there is a class represented by Miller, who accept the truth presented by Paul, and another class who do not possess a love of the truth.
Tammuzpaq waqaychasqanmanta willakuyqa qhipa para nisqa yachachiyta llullaqmanta rikuchin, chaymi W. W. Prescottpa evangelionnin rikuchirqan. Profetico cimientopa hurqusqan, 1863 watapi hatarikuq rebeliomanta qallarispa, 1919 watakama chayarqan, chaypi Laodicea Adventismoqa llulla evangelio sayarichisqa kananpaq saqerqan. Chay llulla evangelioqa tukuy hinantinpi apostata protestantismopa metodologianninpi sayarisqa karqan. Ñawpaq arquitectonqa W. W. Prescott karqan, hinaspataq William Millerwan hina, iskaynin runakunapa evangelionninkupas “sapa p’unchay” nisqapa cimientopi yuyayninkuman hina sayarisqa karqan, Danielpa libronpi. Iskay evangelioykunapas 2 Tesalonicensespi kaq pasajepi rikuchisqa kanku, maypichus Millerqa ñawpaq kutipi tarirqan “sapa p’unchay” nisqa paganismo kasqanta. Chay pasajepi huk clase kan Millerwan rikuchisqa, paykunaqa Pablomanta qusqasqa cheqaq kayta chaskinku; huk clasepas kan, paykunaqa cheqaq kayta munayniyoqchu kanku.
One class in the last days, represented by Miller, “recognize” and receive the latter rain, and another class, represented by Prescott, receive strong delusion. The strong delusion they receive is based upon a false gospel, that is no gospel at all, and it identifies a false message of the latter rain. Thus, the third abomination of Ezekiel is the women (churches of Laodicean Adventism), weeping for Tammuz. Their summertime tears (rain), are to produce the fruit of the harvest.
Qhipa p'unchaykunapi huk clase, Millerwan rikuchisqa, “riqsin” hinaspa chaskin qhipa para-ta; huk claseña, Prescottwan rikuchisqa, chaskin kallpasapa pantachikuyta. Chay kallpasapa pantachikuy mayqan chaskinkuqa, huk llulla evangelio patapim sayan, mana evangeliochu kachkan chaymanta; chaymi sut'inchan qhipa paraq huk llulla willakuyta. Chayrayku, Ezequielpa kimsa kaq millay ruwayninqa warmikuna kanku (Laodicea Adventismoq iglesiakuna), Tammuzpaq waqaqkuna. Paykunaq veranoq waqayninkuna (para), cosechaq rurunta rurananpaqmi kanku.
The distinction between two types of latter rain message pervades the Bible and Spirit of Prophecy. The Bible repeatedly identifies that the rain is withheld from a disobedient people.
Iskay ñiqin qhipa para willakuykunapa chikninakuyqa Biblia hinallataq Profecía Espírituypi llapanpi rikurinqa. Bibliaqa kutin kutin reqsichin: mana kasukuq llaqtamantam paraqa hark’asqa kachkan.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Jeremiah 3:1–3.
Paykuna nin: Sichus qhari warminta qarqonman, hinaspa payqa paymanta ripuspa huk qharipa warmin tukupunman chayqa, ¿kutinchu payman kutiyta atinman? ¿Manachu chay allpa ancha qhelliyachisqa kanman? Qanqa ichaqa achka munasqaykiwanmi waynaq warmi hina purirqanki; chaywanpas kutimuy ñuqaman, nispa Señor nin. Ojqoykita hanaq puquykunaman oqarispa qhaway, maypicha mana qhelliyachisqa kasqanki chayta. Ñankunapi paykunata suyaspa tiyarpurqanki, chunkaq Arab runa hina ch’in pampa ukhupi; hinaspa allpata qhelliyachirqanki warmi wayna kayniykiwan, millay rurayniykiwanpas. Chayraykun para ch’iqnikuna hark’asqa karqan, qhipa tamyapas mana karqanchu; qampaqa waynaq warmip umayan karqan, p’enqakuytapas mana munarqankichu. Jeremías 3:1–3.
Laodicean Adventism began playing the harlot in 1863, and ever since then the showers have been withheld. They refuse to be ashamed of their rebellion, and that lack of humility produces a whore’s forehead, and the whore of Bible prophecy is the papacy. The third generation is where the final work of preparing to bow down to the whore of Rome’s mark is accomplished. The preparation for the fourth generation is accomplished in the third generation, by a counterfeit message of the latter rain. As with the rebellion of 1863, and the rebellion of 1888, the rebellion of 1919, are aligned with September 11, 2001, for when the buildings of New York City then came down the mighty angel of Revelation eighteen descended and the genuine latter rain began.
Adventismo Laodiceapi llamk’ayta qallarirqan warmi wachakuq hina puriyta 1863 watapi, chaymanta pacha paraq ch’uyachiqkuna hark’asqa kashan. Paykuna mana munanku p’enqakuyta hatarikuyninkumanta, chay mana humillakuyqa huk wachakuq warmipa urqun ñawpaqninwan rikch’akusqa foreheadta paqarichin, hinallataq Bibliaq profecíapi chay wachakuq warmiqa papadumi. Kimsa kaq miraypi hunt’akusun tukupay llamk’ay, Romaq wachakuq warmipa unanchanta qonqorikuyta wakichikuyqa. Tawa kaq miraypaq wakichikuyqa hunt’akun kimsa kaq miraypi, qhepa paraq llulla willakuyninwan. Imaynatachus 1863 watapi hatarikuyninwan, 1888 watapi hatarikuyninwan, 1919 watapi hatarikuyninpas chaskisqa kanku September 11, 2001 nisqawan; chay p’unchay New York llaqtapa hatun wasinkuna urmachiqtin, Apocalipsis chunka pusaqniyuqpi atiyniyuq angel uraykamurqan, cheqaq qhepa paraqpas chaypacham qallarirqan.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Qhipa paranqaqa Diospa llaqtanman urmamunanmi. Huk hatun angeltaq hanaq pachamanta uraykamunqa, hinaptinpas tukuy kay pachaqa paypa k’anchayninwan qhanchasqa kanqa.” Review and Herald, April 21, 1891.
When the latter rain began the ancient men of Laodicean Adventism would not recognize it as the latter rain, for they had been indoctrinated by a false latter rain message, represented by Ezekiel as the women weeping for Tammuz, and in application as a message of peace and safety.
Qhipa para qallariqtin, Laodicea Adventismopa machu runankuna manam reqsinqakuchu chayta qhipa para kasqanta, imaraykuchus qollosqa karqanku llulla qhipa para willaywan, Ezequielpa rikuchisqan hina warmikuna Tammuzpaq waqasqankupi, hinaspa aplicacionninpi hawkalla kaymanta hañuy kaymantawan willay hina.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
“Qhawariyta hap’iqkunalla, chay qhawariyta kapusqankuman hina kawsakuyta ruwaspa, aswan hatun qhawariytaraq chaskinqaku. Mana sapa punchaw ñawpaqman purispa, imaymana ruwayniyuq cristianokuna allin rurayninkunata rikuchispa, qhipa para pachapi Espíritu Santoq rikurimuyninkunata manam reqsisunmanchu. Chayqa ñoqanchikpa muyuriqninchikpi sonqokunaman urmaykuchkanmanmi, ichaqa manam reqsisunmanchu nitaq chaskisunmanchu.” Testimonies to Ministers, 507.
It was impossible for the guardians of the people to recognize the arrival of the latter rain, for their false gospel of a false latter rain, denied the possibility of any manifestation of the power of God as had been in former ages.
Runakuna waqaychaqninakunapaq mana atikurqanchu qepa para chayamunanta reqsiyta, imaraykuchus llulla qespichiy willakuyninku, llulla qepa paramanta willakuspan, ñawpaq pacha-kunapi hina Diospa atiyninpa ima rikurimuyninpas kanman kayta ñiqanmi.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Iglesiakunapiqa kanqa Diospa atiyninpa musphay rikuchikuynin; ichaqa mana kuyuchinqachu chaykunamanqa mana Señorpa ñawpaqenpi uraychakuspa, sonqopa punkunta kicharispa confesiónwan hinaspa arrepentimientowan kachkaqkunata. Chay atiyninpa rikuchikuyninpi, mayqinchus Diospa k’anchayninwan kay pachata achikyachin, paykunaqa qhawanqaku sapallanta imatapas, mana qhawariy atisqankurayku peligroso kasqanta yuyasqanku imata, manchakuykuta hatarichiqta; hinaspa sinchiyakunqaku chayta hark’anankupaq. Señor mana paykunapa yuyayninkuman hinaspa suyasqankuman hina llamk’asqanrayku, llamk’ayninta hark’anqaku. ‘Imaraykutaq,’ nispa, ‘manan ñoqaykuqa Diospa Espiritunta reqsiyta atinmanchu, kay llamk’aypi achka watataña kasqaykurayku?’—Diospa mensajenkunapa willakuyninkunaman, mañakuyninkunaman mana kutichisqankurayku, aswanmi sapa kuti nirqaku: ‘Qhapaqmi kani, imaymanawan yapaykusqañam kani, manam imapas pisiwachkanchu.’ Talento, unay experiencia nisqapas, manam runakunataqa k’anchaypa canalninman tukuchinqachu, mana allin k’anchariq Inti Justicia nisqapa llimph’i rayonkuna uraman churakuspa, Santo Espiritupa qosqanwan waqyasqa, akllasqa, wakichisqa kankuman chayqa. Sagrados kaqkunata llamk’aq runakuna Diospa atiyniyoq makinqa uraman uraychakunqaku chayqa, Señorqa paykunata hoqarinqa. Paymi paykunata ruwanga discernimiento-niyoq runakunata—Espiritunpa graciapi qhapaq runakunata. Sinchi, egoísta kasqankupa carácter rasgokuna, paykunapa kumi kasqanku, kay pachapa K’anchayninmanta lluqsimuq k’anchaypi rikurinqa. ‘Utqaymanmi qamman hamusaq, hinaspa kandelabroykita lugarniymanta hurqusqayki, mana arrepentikunkichu chayqa.’ Suyayniykipa tukuy sonqowan Señor-ta maskanki chayqa, payqa tarikusunkim.” Review and Herald, December 23, 1890.
The elders of Ezekiel chapter eight, accepted a gospel of peace and safety in 1919, and when September 11, 2001 arrived the fruit of that escalating rebellion was manifested in their inability to recognize the arrival of the latter rain. In the history beginning at the time of the end in 1989, God repeated the Millerite movement to the very letter. Miller was a symbol of Elijah, and Elijah had straitly told Ahab that there would be no rain, except at the word of Elijah.
Ezequiel pusaq kaq capitulopi ancianokunaqa 1919 watapi allin willakuyta chaskirqanku, “thak kaywan hawka kaywan” nisqata; hinaspataq 11 septiembre 2001 chayamusqanmanta, wiñachisqa hatun hatarikuyninkupa rurunqa rikuchikurqan qhepaman para chayamunanta mana reqsiy atisqankupi. 1989 watapi tukukuypa tiempomanta qallarisqa historiapi, Diosqa Millerita kuyuriyninta sut’inta hinallataq kutichirqan. Millerqa Eliaspa unanchaqnin karqan, hinaspataq Eliasqa Ahabta sinchita willarqan: mana para kanqachu, Eliaspa siminwanllam kanqa.
We will continue our consideration of the third generation of Adventism in the next article.
Qatiq qillqapiqa, Adventismoq kinsa kaq mirayninta qhawarisqanchiktaqa qatiqllaraqmi.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: 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. Then they began at the ancient men which were before the house.’
Pikunakuna mana llaqikunku kikinkupa espiritupi uraykuyninkumanta, nitaq wakinkunapa huchankumanta waqankuchu, chaykunaqa Diospa sellonmanta mana chaskinqachu. Señorqa kachamun mensajeronkunata, wañuchiq armayuq runakunata makinkupi: “Qatiykuychis payta llaqtanta purispa, hinaspa maqaychis: ñawiykichis ama llakichunchu, amataq kuyapayankichischu: tukuyta wañuchiychis machukunatawan waynakunatawan, sipaskunatawan, wawakunatawan, warmikunatawan; ichaqa ama qayllaykuychischu mayqin runamanpas señalyuqman; hinaspa qallariychis Santuaroymanta.” Chaymanta qallarikurqanku wasipa ñawpaqninpi kaq machu runakunamanta.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
Kaypi rikunchik iglesiata—Señorpa santuarionnin—Diospa piñakuyninpa maqayninta ñawpaqta muchurqan. Chay machu qharikuna, pikunaman Dios hatun k’anchayta qorqan, hinaspa runakunapa espirituallin allin kayninkunata waqaychaq hina sayarqanku, confiayta qosqankuta traicionarqunku. Paykuna hap’irqanku kay yuyayta: manam milagrokunata suyananchikchu, nitaq Diospa atiyninpa sut’i rikurimusqanta ñawpaq p’unchaykunapi hina qhawananchikchu. P’unchaykuna tikrasqaña kanku. Kay simikuna mana creenankuta kallpachanku, hinaspa ninku: Señorqa manam allinta rurankachu, nitaq mana allintapas rurankachu. Ancha llamp’u sonqoyoqmi, chayrayku manam juzgamientowan llaqtanta watukonqachu. Chhaynatan “Thak kay, allin kawsay” nispa qaparinku chay qharikuna, pikunachus manaña hayk’aqpas trompeta hina vozninkuta oqarinqaku Diospa llaqtanta huchankumanta rikuchinankupaq, Jacobpa wasintataq huchankunamanta willanankupaq. Kay upa allqokuna, mana canaq munasqankurayku, chaykunan phiñasqa Diospa chanin vengeanceanta muchunku. Qharikuna, sipaskuna, huch’uy wawakunapas llapallanku kuskalla wañunku.
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Chay aswan millaykuna rayku sapaqsonqokuna waqaspankum hinaspa llakikuspankum kachkankuqa tukuy ima mana allinkunataña tukupay atikunman karqa pisi yachayniyuq ñawikunallawan; ichaqa aswan manchay huchaikunam, chaykunaqa ch’uya, santo Diospa celosninta piñachiqkuna, mana reqsichisqachu karqaku. Sonqokunata hatun maskhaqmi yachan tukuy pakasqa huchata mana allin ruraqkunap rurasqankuta. Kay runakunaqa llullakusqankupi allin qispisqa hina yuyayman chayanku, hinaspa Paypa unay pacienciawanmi ninaku: Señorqa manam rikunchu, hinaspa chaymantam ruranaku hina allpaqa Paywan saqisqa kasqanta. Ichaqa Paymi reqsichinqa paykunap iskay uya kasqankuta, hinaspa wakinkunap ñawpaqenman kicharinqa chay huchaikunata, pakayta ancha allinta waqaychasqankuta.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Manaqatasqa kasqankumanta, allin kawsay yupayninkumanta, icha kay pacha yachayniyuq kasqankumanta ima aswan kayninpas, mana santu oficiopi churakusqankupas, runakunata mana waqaychanqachu kamachiykunata haywaykuspa saqeyta, kikinkuq llullaq sonqonkuman saqesqa kaptinku. Maykankuna allinpaq, chaninpaq qhawasqa karqanku, chaykuna apostasiapi umalliqkuna kasqankuta rikuchinku, hinallataq mana llakiywan qhawanakuypi, Diospa khuyapayakuyninkunata mana allinta apaykachaypiwan ejemplokuna kanku. Payqa manaña saqenqachu chay millay puriyninkuta; phiñakuyninpiqa mana khuyapayakuspa paykunawan rurakun.”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Mana munayninwanmi Señorqa kayninmanta anchuripun achka k’anchaywan bendecisqa runakunamanta, hinaspa hukkunaman yanapaspanku siminpa atipayninta mallisqa kaqkunamanta. Paykunaqa huk kutiqa Paypa cheqaq sirviente-ninkuna karqanku, Paypa kayninwan hinaspa pusayninwan favoresqa; ichaqa Paymanta karunchakurqanku hinaspa wakinkunatapas pantayman pusarqanku, chayraykun paykunaqa Diospa mana kusikuynin uraman churakusqa kanku.” Testimonies, volumen 5, 211, 212.