In the eighty-first article in this series of articles on the book of Daniel we included a passage from Manuscript Releases, volume 20, 17–22, where Sister White clearly identifies that the teaching that “the daily,” represents Christ’s sanctuary had been given to Elders Prescott and Daniells by “angels that had been expelled from heaven.” She does not actually identify their false idea of “the daily,” as I have done, but the historical record is abundantly clear that this is what they were trying to establish as truth. They were seeking to rewrite portions of Uriah Smith’s book Daniel and the Revelation, that uphold the understanding of “the daily,” which she identifies in Early Writings, page seventy-four as the correct view.
Kay qillqakuna qatiqninpi Danielpa librunmanta qhawarispa, pusaq chunka hukniyuq kaq artikulopi, Manuscript Releases, volumen 20, 17–22 nisqamanta huk pasaje yaykuchirqanchik, maypichus Hermana White sut’inchaspa reqsichin, “the daily” nisqa yachachiyqa Cristopa santuarionninmanta kasqanta, anciano Prescottwan Daniellsman “hanaq pachamanta qarqosqa angelkunamanta” qosqa karqan. Payqa mana cheqaqtapuni reqsichinchu “the daily” nisqamanta llulla yuyayninkuta, ñoqaqa rurasqayhinata; ichaqa historia qillqasqaqa ancha sut’ita rikuchin kayqa paykuna cheqaq kasqanta sayachiyta munasqankuta. Paykunaqa maskharqanku wakin rakikuna Uriah Smithpa libro Daniel and the Revelation nisqamanta musuqmanta qillqayta, chaykunatachus “the daily” nisqamanta yachayninta sayachin, maytataq pay reqsichin Early Writings, página setenta y cuatropi allin qhaway kasqanta.
W. W. Prescott had published a periodical magazine titled The Protestant, in which the sole theme was lifting up the false view of “the daily.” He and the General Conference president, A. G. Daniells became the satanic spearhead to continue Prescott’s efforts towards establishing the false doctrine as the orthodox view in Adventism, but while Ellen White was alive their success in the satanic effort was held in check. In 1931, Daniells reported that in the very year that the passage from Manuscript Releases was written (1910), that he (Daniells) had an interview with Sister White on the subject of “the daily,” and that she had led him to believe that he and Prescott’s view was correct.
W. W. Prescottqa huk pacha qullqa revista *The Protestant* sutiyuqta rurasqa, chaypiqa sapallan tema karqan “sapa p’unchay” nisqamanta llullaq qhawariyta hatarichiy. Paypas, Hinantin Conferenciapa umalliqnin A. G. Daniellskunawan kuska, satanaspa punta lanzanman tukurqanku, Prescottpa kallpachasqan ruwananta qatiq, chay llulla yachachiyta Adventismopi chiqap yachachiy hina takyachinankupaq; ichaqa Ellen White kawsashaqtin, paykunapa satanaspa chay kallpachasqan ruwanakuna hark’asqa karqan, mana atipanakunankupaq. 1931 watapi, Daniells willakurqan, Manuscript Releasesmanta pasajeta qillqasqa watallapim (1910), payqa (Daniells) Hermana Whitewan “sapa p’unchay” nisqamanta huk rimay tinkuyta ruwasqanta, hinaspataq payman yuyachisqanta, paywan Prescottpa qhawariyninku chiqap kasqanta creenanpaq.
It is important to understand this history, for we are now beginning our consideration of the increase of knowledge that arrived in 1989, when the sacred reform lines and the last six verses of Daniel eleven were unsealed. To recognize the light that was produced with the collapse of the Soviet Union in fulfillment of verse forty of Daniel eleven, requires that “the daily,” and the prophetic history represented by “the daily” be correctly understood, for that history illustrates the repeat of that history in verses forty to forty-five of Daniel eleven. Those verses identify that the message that is unsealed in those verses are the “tidings of the east and north,” that bring about the final persecution of God’s people.
Kay historiata allinta intindiyta yachayqa ancha importanmi, imaraykuchus kunanqa qallariyku 1989 watapi chayamurqan yachaypa yapakuyninta qhawayta, maypachachus sagrado reformapa siq’iñankuna, chaymanta Daniel chunka hukniyuq qillqapa qhepa suqta versokuna kichasqa karqan. Chay k’anchayta riqsiy, mayqinchus Unión Soviética urmakuyninwan ruwasqa karqan Daniel chunka hukniyuq qillqapa tawa chunka versonta hunt’aspa, munanmi “sapa p’unchay,” nisqapa, hinallataq “sapa p’unchay” nisqawan sut’ichasqa profétic historiapa allin yachasqa kayninta; chay historiaraqmi rikuchin chay kikin historiapa yapamanta kutimuyninta Daniel chunka hukniyuq qillqapa tawa chunka manta pichqa chunka phisqayuqkama versokunapi. Chay versokuna sut’inchanku chay versokunapi kichasqa willakuyqa “inti lluqsimuy cheqmanta, chinchaymanta ima willakuykunam” kasqanta, mayqinkunachus Diospa llaqtanpa qhepa qatiykachasqa ñak’ariyninta apamunku.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Ichaqa inti llaqtapi chaymanta hanaq llaqtapi willakuykuna payta mancharichinqa; chayrayku sinchi phiñakuyninwan lloqsispa achka runakunata chinkachinampaq, tukuyta atipachinampaqmi rinqa. Hinallataq palacionpa toldonkuna hatarichinqa iskay qochakuna chawpinpi, sumaq sagrado orqopi; ichaqa tukukuyninman chayanqa, mana pipas yanapanqachu. Daniel 11:44, 45.
The message of verse forty that was unsealed at the collapse of the Soviet Union in 1989, is the latter rain message that will cause the papacy (the king of the north), to “go forth with great fury to destroy, and utterly to make away many.” “Tidings” is prophetically a message.
1989 watapi Unión Soviética urmaq tukukuptin kichasqa tawa chunka versículopa willakuyninmi qhipa para willakuynin, chaymi papadota (norte llaqtapa rey nirqanku) “hatun phiñakuyniyuq lluqsispa achkata chinkachinampaq, hinallataq achkata lliwta tukuchinampaq” ruwanqa. “Willakuykuna” nisqaqa profecía nisqapi huk willakuymi.
And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! Romans 10:15.
¿Imaynataq willakuyta willakunkuman, mana cachasqa kashaspataq? qelqasqa kasqan hina: ¡May sumaqmi chakiyninku thañi allin willakuyta willakuqkunapa, allin kaqkunamanta kusisqa willakuykunata apamuqkunapa! Romanos 10:15.
The message of the latter rain is the message presented by God’s last-day watchmen, who sing the song of the vineyard and the song of Moses and the Lamb.
Qhipa paraq tami willakuyninqa kaymi Diospa qhipa p’unchay kamachisqan rikch’akuqnin-kuna willakusqan, paykunaqa uvas chakra takiypi, hinallataq Moisespa chaymanta Corderopa takiynintapas takinku.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Isaiah 52:7, 8.
¡Ancha sumaqmi urqukunapi allin willakuy apaqpa chakinkuna, hawkayay willaqpa; allinmanta allin willakuy apaqpa, qespichiyta willaqpa; Sionman niqpa: Diosniykiqa kamachinmi! Qhawaqniykikunaqa kunkankuta hoqarinqaku; hukllaña kunkawanmi takiyninkuta takinqaku: imaraykuchus uya uya rikunqaku, Señor Sionta kutichimuptin. Isaías 52:7, 8.
The “tidings” in verse forty-four of Daniel eleven enrage the man of sin, and the final papal bloodbath is accomplished. That message is the message of the third angel that swells to a loud cry at the soon coming Sunday law.
Daniel chunka once tawaq chunka tawaqniyuq versículopi “willakuykunaqa” huchayoq runata sinchita phiñachin, hinaspan papaq qhipa yawar wañuchikuynin hunt’akun. Chay willakuymi kinsa kaq angelpa willakuynin, kaylla shamunqa domingo p’unchay kamachikuypi hatun qapariyman wiñaq.
“None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of ‘the third angel’ shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.” Signs of the Times, November 8, 1899.
“Manam pipas chinkachisqa kanqachu manaraq achkiyta chaskispa, tawa kaq kamachikuyta hunt’anankupaq obligacionninta rikunku chaykama. Ichaqa llulla sábado nisqanta kallpawan hunt’achiq kamachikuy lluqsipti, hinaspa ‘kimsa kaq angelpa’ sinchi qapariynin runakunata uywapa hinaspa imagenninpa yupaychayninmanta willakuchipti, chayqa llulla kaqwan cheqaq kaqwan sut’inchasqa rakiy akllaytaqa rikusqa kanqa. Chaymantaqa huchallikuypi sapa kuti qhipariqkunaqa uywapa señallanta chaskinqaku.” Signs of the Times, November 8, 1899.
The “tidings of the east and north” that enrages the papacy, swells to a loud cry at the Sunday law, and that message is the message of the latter rain that began on September 11, 2001. The expression “loud voice” is a prophetic term that represents an increasing power.
“Inti lloqsimanta chayri chinchaymanta willakuykuna” papaspa kamachikuyninta phiñachin, Domingo p’unchay kamachiypi hatun qapariyman wiñan, chay willakuytaq qhipa paraq willakuyninmi, mayqinchus 2001 watapi septiembre killapa 11 p’unchayninpi qallarikurqan. “Hatun qapariy” nisqa rimayqa huk profetiko rimaymi, mayqinchus aswan-aswan kallpa yapakusqanta rikuchin.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Kay pachaqpaq cheqaq kaq, kimsa kaq angelpa willakuynin, sinchi kunkawan willakusqa kananmi, chayqa aswan-aswan kallpachasqawan niqmi, hatun qhipa pruebanman qayllaykushaspanchik.” The 1888 Materials, 1710.
The “tidings” of verse forty-four is the latter rain message just before human probation closes, as Michael stands up. It is the same latter rain message that arrived on September 11, 2001, but it swells to a loud cry, or a loud voice when the one hundred and forty-four thousand are sealed and the Holy Spirit is then poured out without measure. It is the same latter rain message that marked the period of the sealing of the one hundred and forty-four thousand.
44 kaq versikulopi “willakuykuna” ninqa qhepa tamyaq willakuyninmi, runapa probacionnin wichq’akunanpaq ñawpaqta, Miguel hatariptin. Chayqa kikin qhepa tamyaq willakuyninmi 11 de septiembre de 2001 p’unchaypi chayamuq, ichaqa wiñan hatun qapariyman, utaq hatun kunka-man, pachak tawa chunka tawa waranqa runakuna sellasqa kaptinku, chaymanta Santo Espíritu mana tupuyniyuqta hich’asqa kaqtin. Chayqa kikin qhepa tamyaq willakuyninmi, pachak tawa chunka tawa waranqa runakuna sellakusqankup pacha-ta señalasqa.
It is the latter rain message that has been counterfeited by a peace and safety message that is presented by Laodicean Adventism from the arrival of the “ass” until the arrival of the “lion”. The period between September 11, 2001, and the soon-coming Sunday law marks the spiritual death bed for Laodicean Adventism, and those that are judged after God’s house (Jerusalem) is judged, die in the same grave. The death bed for Laodicean Adventism is between the ass and the lion, and the message that is rejected and produces their death is the “tidings out of the “east” (a symbol of Islam) and the north (a symbol of the papacy). It is the same message, which is the third angel’s message.
Qhipa tamya willakuyqa llullachisqa kashan huk “thak kay” hinaspa “allin kawsay” willakuyman, chayta Laodicea Adventismo apamun “asno” chayamuymanta pacha “león” chayamunaykama. 2001 wata, septiembre 11 p’unchawmanta qaylla hamuq domingo kamachikuykama kay pachaqa Laodicea Adventismopaq espiritu wañuy lechunmi; hinaspa Diospa wasin (Jerusalén) juzgasqa qhepaman juzgasqa runakunaqa chaylla p’ampapi wañunku. Laodicea Adventismopaq wañuy lechunqa “asno”wan “león”wan chawpipi kashan; hinaspa chay qhesachasqa willakuy, paykunapa wañuyninkuta paqarichiq, “inti lloqsimuy lado”manta willakuykunam (Islam nisqapa unancha) hinaspa “norte”manta (papadopaq unancha). Chayqa kikillan willakuymi, chaymi kinsa kaq angelpa willakuynin.
The last six verses of Daniel eleven, that were unsealed at the time of the end in 1989, is the message of the latter rain, which is proclaimed in a time when a false latter rain message of “peace and safety” is being proclaimed. The testing of the latter rain first confronts God’s house, for that is where judgment begins, and it then confronts the other flock outside of God’s house. For this reason, it is essential to understand the “lie” that was introduced into Laodicean Adventism in the third generation, for while God pours out His Holy Spirit on those He is sealing, He simultaneously pours out strong delusion upon those who receive not the love of the truth.
Daniel chunka huk ñiqin kapitulupi qhepa soqta versículokuna, 1989 watapi tukuy pacha tukukuy tiempopi kichasqa karqan, qhepa para willakuymi; chayqa willakusqa kachkan huk llulla qhepa para willakuy “thak kaywan allin kawsaywan” nisqa willakusqa kashaqtin. Qhepa para pruebayqa ñawpaqta Diospa wasinta tinkun, chaypim juicio qallarin; chaymantataq Diospa wasinmanta hawa huk rebañotapas tinkun. Chayraykun ancha minchha kanan Laodicea Adventismoman kinsa kaq miraypi yaykusqa “llulla” nisqata allinta entiendenapaq; imaraykuchus Diosqa sellakusqan runakunaman Santo Espiritunta paramuchkaptin, chay pachallapitaq cheqaq kay munakuyninta mana chaskiqkunaman sinchi pantachiytapas paramun.
During the controversy of the first decade and a half of the twentieth century over “the daily,” one of the men who defended the correct Millerite position that “the daily” is a symbol of paganism, was F. C. Gilbert. Gilbert was a convert from Judaism and read and spoke perfect Hebrew. He defended the pioneer position in the book of Daniel based upon his understanding of the Hebrew language. In 1910, the very year that Sister White wrote the manuscript that was going to be buried for decades, which identified that Daniells’ and Prescott’s view of “the daily,” came from Satan’s angels, Gilbert had a personal interview with Sister White over the issue of “the daily.”
Iskay chunka watakuna chunka phisqa watakuna iskay chunka ñawpaq siglo ukhupi “sapa p’unchaymanta” nisqamanta rimanakuypi, huk runaqa, “sapa p’unchaymanta” nisqaqa paganismopa unanchaqnin kasqanta, allin Millerita yuyayta amachaqmi karqa; payqa F. C. Gilbert karqa. Gilbertqa judiismomanta kutirikusqa karqa, hebreo simita allinta ñawirqanpas rimarqanpas. Payqa hebreo simita yachasqanman hina, Danielpa libronpi pionerokunapa yuyayninta amacharqa. 1910 watapi, kikin watallapim Sister Whiteqa qillqasqanta qillqarqa, chay qillqasqaqa achka chunka watakuna pampasqa kananpaq karqa, chaypi sut’inchaspa nisqa, Daniellspa Prescottpa “sapa p’unchaymanta” nisqamanta qhawariyninkuqa Satanaspa angelkunamanta hamusqanta; chay watallapim Gilbertqa Sister Whitawan “sapa p’unchaymanta” nisqamanta sapallan tinkuyta ruwarqa.
We know he had an interview, for he immediately (the next day) wrote out a summary of the interview he had with Sister White. In 1931, A. G. Daniells made a claim that he had an interview with Sister White on the subject of “the daily” in the same year—1910. Daniells claimed Sister White left him no conclusion but that “the daily” was a symbol of Christ’s sanctuary ministry. But Daniells’ claim of an interview, was not only a “lie,” it is the “lie” of prophecy which produces strong delusion.
Yachanchik paywan huk rimaykuy kasqanta, chayrayku chaylla p’unchay qhepamanqa (qayantin p’unchay) Panin Whitewan rimaykusqanpa huk pisiyachisqa willakuyta qelqarqan. 1931 watapi A. G. Daniells nisqa runaqa huk nirqan: 1910 watallapim, “sapa p’unchay” nisqamanta, Panin Whitewan huk rimaykuyta rurasqanta. Daniells nisqanman hina, Panin White mana ima tukuy nishqachu saqerqan, aswanpas “sapa p’unchay” nisqa Cristoq santuariopi servicioyninpa huk unanchasqa kasqantam nirqan. Ichaqa Daniellspa chay rimaykuy kasqanman hina nisqanqa, mana huk “llulla”llachu karqan, astawampis profecíapa “llullan”mi, may kallpasqa pantachikuyta paqarichiq.
For those who may not have access to the 1843 and 1850 charts, it is important to understand that when the 1843 chart was published in 1842, the Millerites still believed the sanctuary that was to be cleansed in fulfillment of the twenty-three-hundred-year prophecy was the earth. When they published the 1850 chart, they then knew the sanctuary to be cleansed was the heavenly sanctuary. For this reason the 1843 chart has NO illustration of God’s sanctuary, but the 1850 chart DOES have an illustration of God’s sanctuary. This is important, for Daniells claimed that in his interview with Sister White that he showed her the 1843 chart, and he pointed out the sanctuary on the chart. That would have been impossible, for there is no sanctuary on the 1843 chart. His claim of an interview was a “lie.”
1843 hinaspa 1850 hinaspawan mana haykupasqan runakunaqpaq, kayta allinta entiendenanmi ancha importante: 1843 hinaspa sutichasqa hinasqa 1842 watapi rurasqa qarichkaspa, Miller llaqtapi iñiqkunaqa manaraq yachkarqankuchu iskay chunka kimsa pachak watakunapaq willakusqan hunt’akusqanpi pichasqa kananpaq sutichasqa santuarioqa kay pachachu kasqanta, chaytaqa iñirqankum. 1850 hinaspata ruraspa qillqarqanku chayqa, chaymantapacha yacharqanku pichasqa kananpaq santuarioqa hanaq pacha santuario kasqanta. Chayraykum 1843 hinaspapiqa Diospa santuarionmanta mana ima rikch’ayninpas kanchu, ichaqa 1850 hinaspapiqa Diospa santuarionmanta huk rikch’aymi kachkan. Kayqa importante mi, imaraykuchus Daniells nisqa runaqa, Hermana Whitewan rimanakusqanpi payqa 1843 hinaspata payman rikuchisqanta nispa, chay hinaspapi santuario kasqanta sut’inchasqanta nirqan. Chayqa mana hayk’aqpas atikunmanchu karqan, imaraykuchus 1843 hinaspapiqa manam santuario kanchu. Paypa chay rimanakusqan kasqanmanta nisqanqa huk “llulla” karqan.
When I was working through this history in 2009, and became aware that the men on both sides of the issue both claimed to have had an interview with Sister White on the subject of “the daily,” I emailed the Ellen White Estate and asked if they had access to the log book that recorded Sister White’s interviews in 1910. They replied that they still had the log book. The following is my email and the response from the Ellen White Estate.
2009 watapi kay historiata llamk’ashaspa, chay sasachakuypa iskaynin ladunpi qhari runakuna “sapa p’unchaw” nisqamanta Panay Whitewan rimanakuyta ruwasqankuta nispanku yachaspaymi, Ellen White Estate-man correo electrónico nisqawan qillqarqani, tapuspay, 1910 watapi Panay Whitepa rimanakuyninkunata qillqasqa libro-man yaykuy atisqankumanchu. Paykuna kutichimurqanku chay qillqasqa libroqa paykunap stilla kasqanta. Kayqa correo electróniconiy hinaspa Ellen White Estatepa kutichiyninmi.
Monday, January 19, 2009
Lunes, 19 de enero de 2009
To whom it may concern:
Maymanpis concernisqaman:
I have heard that there is a log-book that recorded who had interviews with Sister White and what the interviews concerned. I am trying to verify or repudiate whether A. G. Daniells had an interview with Sister White in 1910 concerning the subject of the “daily.” I am aware that there is historical testimony that the interview took place, but I am wondering if there is any record in an official log-book that actually records this. At the same time, I have been told that F. C. Gilbert also had an interview with Sister White in 1910 on the subject of the “daily,” and would like to know if that can be confirmed by a log-book that was kept by her staff during that period. Perhaps there was no log-book, or perhaps if there was you do not release that information, or perhaps it may be beyond your ability to check it out for me even if it does exist. So, in any case I wanted to ask. Any help you could provide would be greatly appreciated.
Uyarirqani kani kasqan huk qillqa p’anqa, maypichus qillqasqa kasqa pichus Panay Whitewan rimanakuykunata rurasqaku chaymanta, hinallataq imamantachus chay rimanakuykuna kasqanmanta. Kunanqa munani cheqaqchaspa utaq ñiqispa yachayta, A. G. Daniellspa Panay Whitewan 1910 watapi huk rimanakuy kasqanta “sapa p’unchay” nisqa yachachiy-mantachu. Yachani historiamanta willakuyniyuq kashanta chay rimanakuy ruwakusqanmanta, ichaqa tapukuni maychus kanman huk qillqasqa oficial p’anqapi, maypichus chayta cheqaqtapuni qillqachkanman. Chay pachallataq willawasqañam F. C. Gilbertpas Panay Whitewan 1910 watapi huk rimanakuyta rurasqanta “sapa p’unchay” nisqa yachachiy-manta, hinallataq yachayta munani ichaqa chayta cheqaqchay atikunmanchu huk p’anqawan, paypa yanapaqninkuna chay pacha waqaychasqanwan. Ichapas mana karqachu chay hina huk p’anqa, utaq ichapas kaptinqa manam chay willayta qispichinkichu, utaq ichapas kaptinpas manam atinkichu ñuqapaq chayta maskhayta. Chayrayku, imayna kaptinpas, tapuyta munarqani. Ima yanapayta qoyta atisqaykichikpas ancha hatun yuspagarayniyuq kanman.
Dear Jeff,
Munataki Jeff,
Thank you for your email. We do have a fairly complete account of Ellen White’s itinerary, based upon her letters, diaries, and published appointments, but no “log-book” as such.
Sulpayki correo nisqaykimanta. Ellen Whitepa puriy ñanninqa sumaqta hunt’asqa willakuywanmi kachkan, paypa cartankunamanta, diario qillqankunamanta, hinaspa rikhurichisqa tupanakuy qillqakunamantapas hap’isqa; ichaqa mana imapas “log-book” hina nisqa kanchu.
You have no doubt read about A G Daniells’ visit with Ellen White in vol. 6 of the EGW Biography, The Later Elmshaven Years, pp. 256, 257. We have found no independent record of this interview. We do have a letter from Elder Gilbert on June 1, 1910, indicating his plan to be in St. Helena (where Ellen White lived) on June 6-9. That is the extent of the supporting documentation that I am aware of.
Manam mana iskayrayku ñawirirqankichikmi A. G. Daniellspa Ellen Whitewan tinkusqanmantam EGW Biography nisqapa vol. 6-pi, The Later Elmshaven Years, pp. 256, 257. Kay rimanakuymantaqa manam tarirqaykuchu ima sapan qillqasqa willakuytapas. Arí, hap’iyku huk cartata Elder Gilbertmanta, 1910 watapi junio killapa 1 punchawninmanta, chaypi rikuchispa St. Helena-man risaq kasqanta junio 6-9 punchawkunapi, maypichus Ellen White tiyakurqan. Chayllam yanapakuq qillqasqa willakuykunaqa, imaynachus noqaqa yachani.
God bless—Tim Poirier Vice Director Ellen G. White Estate
Diospa bendisuchun—Tim Poirier, Ellen G. White Estate nisqapa Vice Directorin
There is no independent record of Daniells ever having an interview on the subject of “the daily,” but there is a letter from Gilbert identifying his intent to be at her home from the sixth to ninth of June, 1910.
Manañam kaniqa mana kashanchu ima qillqasqa willakuyqa Daniells-paq hayk’aqpas “sapa p’unchaw” nisqamanta huk tapukuy rimasqanmanta; ichaqa kashanmi Gilbertpa huk carta, chaypi reqsichispa munayninta paypa wasinpi kachkayninmanta soqtamanta isqunniyuq junio killakama, 1910 watapi.
In the biography of Sister White, that the Ellen White estate references, where her grandson addresses the issue of Daniells’ interview he recorded Daniells’ claim concerning the fabricated interview of 1910:
Paní Whitepa kawsaynin qillqasqapi, mayqintaq Ellen Whitepa patrimonionnin rimarin, chaypi willkankunamanta huknin kay Daniellspa tapukuyninmanta sasachakuqmanta rimarispa, payqa 1910 watapi llullallapi rurasqa tapukuymanta Daniellspa nisqanta qillqarqan:
“At one point a little later in the discussions, Elder Daniells, accompanied by W. C. White and C. C. Crisler, eager to get from Ellen White herself just what the meaning was of her Early Writings statement, went to her and laid the matter before her. Daniells took with him Early Writings and the 1843 chart. He sat down close to Ellen White and plied her with questions. His report of this interview was confirmed by W. C. White:
“Huk ratomanta qhipaman parlakuykunapi, Elder Daniells, W. C. Whitewan C. C. Crislerwan kuska, Ellen White kikillanmanta chiqap imataq niynin kasqanta yachanankupaq munaspa Early Writings nisqanpi willakusqanmantam, payman rirqa hinaspa chay asunto-ta ñawpaqman churapurqa. Daniellskuna apakurqa Early Writings-ta hinaspa 1843 watapa carta-ta. Payqa tiyaykurqa Ellen Whitepa qayllanpi hinaspa achka tapuykunawan tapupayarqa. Kay tinkuymanta willakuyninta W. C. White takyaqchasqa:”
“‘I first read to Sister White the statement given above in Early Writings. Then I placed before her our prophetic chart used by our ministers in expounding the prophecies of Daniel and Revelation. I called her attention to the picture of the sanctuary and also to the 2300-year period as they appeared on the chart.
“‘Ñawpaqtaqa Hermana White-man ñawirqachirqani hanaqpi qosqa rimayta Early Writings nisqapi. Chaymantataq paypa ñawpaqman churani willakuyniykuq profético luych’ata, mayqentachus ministronchikkuna apaykachkanku Danielpa, hinaspa Apocalipsispa profecíankunata sut’inchaspanku. Paypa yuyayninta oqarichirqani santuarioq siq’inman, hinallataq 2300 watayuq pacha-manpas, imayna luych’api rikurirqanku hina.
“‘I then asked if she could recall what was shown her regarding this subject.
“Chaymantam tapurqani, kay yachachisqamanta imatapas payman rikuchisqankuta yuyarinmanchu nispa.
“‘As I recall her answer, she began by telling how some of the leaders who had been in the 1844 movement endeavored to find new dates for the termination of the 2300-year period. This endeavor was to fix new dates for the coming of the Lord. This was causing confusion among those who had been in the Advent Movement.
“‘Imayna kutichisqa kutichiynta yuyarispay, qallariqta willarqan imaynatachus wakin umalliqkuna, 1844 watapi kuyuypi kasqankuqa, 2300 wata puchukaypaq musuq p’unchaykunata tariyta kallpachakusqankumanta. Kay kallpachakuyqa karqan Señorpa hamuyninpaq musuq p’unchaykunata churay. Chaymi pantayta apamurqan Advento Kuyuypi kasqakunapurapi.
“‘In this confusion the Lord revealed to her, she said, that the view that had been held and presented regarding the dates was correct, and that there must never be another time set, nor another time message.
“‘Kay pantasqa chinkaypiqa Señormi payman rikuchirqan, nispa nirqan, p’unchaykunamanta hap’isqa hinaspa willasqa qhawariyqa allin kasqanta, hinaspa manam hayk’aqpas huk kutin p’unchay churay kananchu, nitaq huknin p’unchay willakuy kananchu.
“‘I then asked her to tell what had been revealed to her about the rest of the “daily”—the Prince, the host, the taking away of the “daily,” and the casting down of the sanctuary.
“Chaymantan payta mañakurqani niwananpaq ima rikusqankunata wakin “sapa p’unchaw”manta—Príncipe-manta, ejercitomanta, “sapa p’unchaw” qichusqa kasqanmanta, hinaspa santuario urmachisqa kasqanmanta.
“‘She replied that these features were not placed before her in vision as the time part was. She would not be led out to make an explanation of those points of the prophecy.
«Payqa kutichirqan kay imaymana rasgokunaqa manam musquy rikuypi ñawpaqman churakusqachu paypaq, pacha nisqaqa kasqan hina. Manam pusasqa kayta munarqachu, chay profecíapa wak puntokunamanta sut’inchayta rurananpaq.»
“‘The interview made a deep impression upon my mind. Without hesitation she talked freely, clearly, and at length about the 2300-year period, but regarding the other part of the prophecy she was silent.
“‘Chay rimaywan tinkuyqa yuyayniypi ancha sinchita takyarqan. Mana iskayrayaspalla payqa llamp’u simiwan, sut’inchaspa, unayta rimarqan 2300 watakuna pacha-manta; ichaqa wakin profecía chiqninmantaqa upallalla karqan.
“‘The only conclusion I could draw from her free explanation of the time and her silence as to the taking away of the “daily” and the casting down of the sanctuary was that the vision given her was regarding the time, and that she received no explanation as to the other parts of the prophecy.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, volume 6, 257.
“‘Payqa tukuy mana hark’asqa yuyayta tarirqani paypa mana hark’asqa sut’inchasqan pacha-manta rimayninmanta, hinaspa upallakusqan “sapa p’unchaw” nisqapa qichusqa kasqanmanta, santuario urmachisqa kasqanmantapas; chayrayku churasqaña karqan: payman qusqa rikuyqa pacha-manta karqan, hinaspa mana imapas sut’inchasqa chaskirqachu profecíapa wakin rak’ukunamanta.—DF 201b, AGD willakuy, Sept. 25, 1931.” Arthur White, Ellen G. White, volumen 6, 257.
Daniells claimed he showed her the 1843 chart and asked her about the sanctuary that is not represented on the chart. He claimed he also took the book Early Writings and plied her with questions about what she meant when she clearly endorsed the pioneer understanding of the “the daily” and that the chart was directed by the hand of the Lord. Ellen White’s son, who was the father of Arthur L. White, the biographer that wrote the overview of this supposed event, had accepted Daniells’ and Prescott’s satanic view of “the daily,” and gave witness to Daniells’ claim of what he had heard in the interview. They were simply not careful with their fabricated story, for the 1843 chart does not represent a sanctuary that Daniells could have pointed to.
Daniells nisqaqa niqsiqninman hina nirqan payqa 1843 watapi siq’isqa qillqata payman rikuchisqanmanta, chaymanta tapusqantaqsi siq’isqa qillqapi mana rikuchisqa santuario-manta. Nirqantaqsi payqa Early Writings librota apaspa, achka tapuykunawan qatirqan ima niyta munasqanmanta, maypichus sut’inmanta pionerokunapa yachayninta “the daily” nisqamanta allinchasqa chaskirqan, hinallataq chay siq’isqa qillqa Señorpa makinwan pusasqa kasqanmanta. Ellen Whitepa churin, Arthur L. Whitepa taytan, mayqinchus kay sut’ichasqa ruwaymanta qillqaq biografota qillqarqan, payqa Daniellswan Prescottwan “the daily” nisqamanta supaypa qhawariyninta chaskisqaña karqan, hinaspataq Daniellspa nisqanmanta, tinkuypi uyarisqanmanta, testigo karqan. Ruwasqa willakuyninkupi mana allinta qhawarirqankuchu; imaraykuchus 1843 watapi siq’isqa qillqaqa mana ima santuario-taq rikuchinchu, mayqintaq Daniells señalanman karqan.
Another falsehood that is represented in the interview is the lie that the passage from Early Writings was a warning against “time setting.” The passage Daniells supposedly asked about is as follows:
Huk llullakuymi, entrevista nisqapi rikuchisqa kaq, chaymi llulla simi kasqanmanta: Early Writings qillqapi kaq pasajemi “pacha churaymanta” amonestación kasqa nispa. Daniells sutiyoq tapusqanmanta nisqanku pasajekaqa kay hinam:
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.
“Rikurqanmi 1843 watapa tablanqa Señorpa makillanwan kamachisqa kasqanta, hinaspa mana hukman tikrasqa kananpaq kasqanta; yupaykunapas Pay munasqan hina kasqankuta; Paypa makinmi wakin yupaykunapi huk pantasqata hawanpi kachkarqa, pakaspa, chaymi pipas mana rikuyta atinchu karqa, makin chinkachisqa kama.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74, 75.
“Chaymantaraq rikurqani ‘sapa p’unchay’ nisqawan tupaqpi (Daniel 8:12) ‘sacrificio’ nisqa simiqa runapa yachayninwan yapasqa kasqanta, hinaspa mana qillqapi kashasqanta; hinallataq Señorqa chayta allin rikch’aypi qosqanta juicio pacha waqaychayta willaqkunaman. Hukllachasqa kay kaptin, 1844 watamanta ñawpaqta, casi llapa runakunaqa ‘sapa p’unchay’ nisqamanta allin rikch’aypi hukllachasqa karqanku; ichaqa 1844 watamanta qayllanmanta pantasqa chinkaypi, huk rikch’aykunata chaskirqanku, hinaspa tutayaywan pantasqaypas qatirqan. Pachaqa mana pruebay karqanñachu 1844 watamanta, hinaspa manam hayk’aqpas yapamanta pruebay kanqachu.” Early Writings, 74, 75.
Willie C. White, Sister White’s son, had accepted the false view of “the daily,” and his son Arthur sought to perpetuate the “lie” associated with the interview that never happened by attempting to suggest that the warning in the passage from Early Writings, was simply and exclusively a warning against time setting. That argument was invented in the 1930’s and becomes a primary part of the “lie.”
Willie C. White, paniknin Whitepa churin, “sapa p’unchaw” nisqamanta llulla qhawariyta chaskirqan, chaymanta churin Arthurqa mana hayk’aqpas rurasqa entrevista nisqawan tinkisqa “llulla” nisqata wiñachiyta maskharqan, Early Writings nisqamanta pasajepi kaq willakuyqa sapaqlla hinaspa hunt’asqa pacha churaymanta hark’ana kasqanta rikuchiyta munaspan. Chay rimayqa 1930 watakunapi rurasqa karqan, hinaspataq “llulla” nisqap hatun chawpinman tikran.
We will take up that argument in the next article.
Chayta rimayta qatiq qillqapi hapiykusunchis.
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“23 punchaw sitriymbripi, Señorqa rikuchiwarkani paypa makinta iskay kaq kutita mast’arisqanta llaqtanpa puchuqninta kutichinampaq, hinallataq kay huñunakuy pachapi llamk’aykuna iskay kutita kallpachasqa kananpaq. Ch’iqichisqa pacha-piqa Israelqa maqasqa, llik’isqa karqa; ichaqa kunan huñunakuy pachapiqa Diosqa llaqtanta hampinqa, watanqa. Ch’iqichisqa pachapi, cheqaq kayta mast’arinapaq rurakusqa ch’amakuykunaqa ancha pisilla ruwayniyuq karqa, pisillata utaq mana imatapas hunt’achirqachu; ichaqa huñunakuy pachapi, Diospa makinqa llaqtanta huñunampaq churakusqa kaptin, cheqaq kayta mast’arinapaq ch’amakuykunaqa munasqa rurayninta hunt’anqa. Llapanmi huk sonqolla, sinchi munaywan llamk’ayninpi kanan. Rikurqani, p’enqaymi mayqenpas ch’iqichisqa pachaman qhawarispa chaypi kaq ejemplokunawan kunan huñunakuy pachapi kamachikunanchispaq rimayqa; imaraykuchus Diosqa kunan ñawpaq chay pachapi rurasqanllatachu noqanchispaq ruranman chayqa, Israelqa hayk’aqpas mana huñusqachu kanman karqa. Cheqaq kayqa huk qillqapi uywarisqa kananpas, willakusqa kanan hina, chayjinataqmi ancha necesario.”
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Señorqa rikuchiwarkani 1843 wataq cuadroqa paypa makinenwan pusasqa kasqanta, hinaspa manam mayqan partinpas hukman tikrasqa kananpaqchu; yupaykunaqa imaynatachus pay munarqan, chayhinam karqan. Paypa makinqa huk yupaykunapi pantasqa kasqanta patanpi karqa, chaymanta pakasqa karqa, chayrayku mana pipas rikuyta atirqanchu, paypa makinqa qichusqa kaman.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Chaymantataq rikurqani ‘Sapa p’unchay’ nisqaman hina, ‘sacrificio’ simiqa runapa yachayninwan yapasqa kasqanta, hinaspa mana qillqasqa texto-man perteneci-sqanta; Señor-taq allin qhawariyta qorqan juicio hora waqyakuqkunaman. Hukllachasqa kay kasqan pacha, 1844 manaraq chayamuchkaptin, casi llapanmi hukllachasqa karqaku ‘Sapa p’unchay’ nisqapa allin qhawariyninpi; ichaqa 1844manta pacha, pantasqa kaypi, wakin qhawariykunata hap’ipakusqaku, hinaspa tutayaywan pantasqa kay qatiq hamusqa.” Review and Herald, November 1, 1850.