If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
Ñawpaq qillqapi qhipa pasajeta allinta qhawarqanki chayqa, qhawarqankim chay pasajepa qallariynin chiqaq paqariyninta, mayqinchus Early Writings nisqa libropi tarikun, chayta A. G. Daniells nisqaqa ninmi 1910 watapi “the daily” nisqamanta Hermana Whitewan rimanakusqanpi apasqanta. Paykunaqa “llulla” churaspa sayachiyta llank’arqanku: “the daily” nisqaqa Cristopa santuariopi ministrasqanta rikuchin nisqanta; chayrayku Hermana Whitepa chiqap, sut’i yanapakuyninta urmachiyta munarqanku, allin qhawariyta chaskiqkunaman qusqanta, paykunachus taripay p’unchaw waqyayta willarqanku. Paykuna rurasqan “llulla”qa kaymi karqa: Hermana Whiteqa sapallan p’anqaylla sut’ita rimarqan, chayqa pacha churaymanta waqyayllam nispa. Chaytan Arthur Whiteqa kawsaynin qillqasqampi sayachiyta llank’an, hinaspataq chaymi taytanpas, Ellen Whitepa churin, hinallataq Daniellspis, chay rurasqa rimanakuywan pruebayta munarqanku.
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
Hinallata nisqaman hina, mana ima qillqasqa kanchu Hermana Whitewan Daniellswan rimarisqankumanta “sapa p’unchay” nisqa yachaymanta. Chay sut’ichasqa rimanakuyqa 1931 watapi rurasqa kasqanmi nisqa karqa. Sichus Hermana White 1910 watapi huk rimanakupi Daniellspa urmasqa qhawariyninta “sapa p’unchay” nisqamanta allinchasqa kasqanta qhawaykuchkanman karqa, imaraykutaq payqa, pichus Hermana White riqsichirqan tukuy sunquwan chay qhawariyninta wiñachiyta munasqanta, iskay chunka huk wata upallalla waqaychanman karqa chay allinchaymanta? Manam huk rimanakuychu karqa; huk rurasqa llullakuyllam karqa.
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
Tapukuy rimayta musuqyachiyqa maskarqan paypa “sapa p’unchay” nisqamanta rimayninpa contexto-ta churayta, hinaqa chayqa karqanman hina paypa pacha churaymanta amonestayninman mana ancha allin chaskisqa huk imallapas. Arthur White-taq llullaqa rik’uchirqan makinpa t’iksisqanwan, imayna 1931 watapa historianta qawarichisqanpi. Cristiano hinaqa, chay historiata sapallan willakunan karqan, historiata qhipaman tikraspa musuqmanta qillqaytaqa mana chayman yapaykuspa. Qhipa qillqapi tukuchirqanchik 1850 watamanta pasaje-wan, maymantachus Early Writings pi kaq pasajeqa hurqusqam. Chay rimayqa ñawpaqta rikurirqan 1850 watapi, Review pi, hinaspataq huk kutitawan Experience and Views sutiyuq libro pi. Kimsa kuti rikurimun Early Writings sutiyuq libro pi, ichaqa Early Writings libro-man wiñayninpi wakin tikraykuna karqan. Chaywanpas, mana ninqachu kayman hina achkha Spirit of Prophecy qillqakuna tikrasqa kashan nispa, wakinkuna ruwasqankuman hina paypa llamkayninta mana allinchaspa urmachiyta munasqankupi.
“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.
“Apunchikqa qawachiwachkarqan 1843 watapi lurasqa tablata paypa makin kamachisqan kasqanta, hinaspa mana ima partellampas tikrasqa kananpaqchu; yupaykunapas pay munasqan hinan karqan. Paypa makinqa wakin yupaykunapi huk pantasqata hawanpi karqan hinaspa pakarqan, chay hina mana pipas qawayta atirqanchu, kamaykama paypa makinqa chinkachisqa karqan.”
“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.
“Chaymantanmi rikarirqani ‘Sapa Punchawpaq’ nisqaman hina, ‘sacrificio’ simita runapa yachaynin yapasqanta, hinaspa chayqa qillqasqa textoman mana pertenesqanta; hinaspa Señorqa chiqap qhawariyta qorqan juicio pacha waqyayta willaqkunaman. Hukllachasqa kasqankupi, 1844 watamanta ñawpaqta, yaqallañam llapankum ‘Sapa Punchawpaq’ nisqap chiqap qhawariyninpi hukllachasqa karqanku; ichaqa 1844 watamanta qayllamanta, pantaypi, huk qhawariykuna chaskisqa karqan, hinaspa tutayaywan pantaypas qatiqnin karqan.” Review and Herald, November 1, 1850.
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
Kay qillqaqaqa ñawpaqtaqa 1849 watapi *The Present Truth* sutiyuq rurasqapi karqa, ichaqa 1850 watapi noviembre killapi *Review and Herald* nisqapi imprimirqa. Ñawpaq manuscritopiqa Panay White sut’inmanta nirqanmi, payqa qillqashan askha imakunata, chaykunatan Señorqa chayraq qhawachisqa karqan; hinaspa tukuy articlota ñawirispaqa rikunki imaymana yachachikuykunas chaypi rimarisqa kasqanta. Chaykunamantaqa yaqa iskay chunka imaymana yuyaykunatan payman qhawachirqaku. Kaypi nisqaqa kaymi: ñawpaq articlopiqa “sapa p’unchay” nisqapa yachachikuyninwan, “pacha churay” nisqapa yachachikuyninwanqa iskay sapaq revelacionkuna karqaku, chay imakunata payman qhawachisqa kasqanmantam.
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
Ñawpaq qillqasqa manuscritopi paykunaqa sapaq párrafokunapi reqsisqa karqanku. Chay pasajeta Experience and Views nisqapi yapamanta imprimispaqa, editor-kunaqa chay párrafota, maypichus Hermana White “the daily” nisqamanta pionero-kunapa qhawariyninta sayachin, qatiq párrafowan huñurqanku, mayqinchus pacha churaymanta amichan. Ñawpaq qillqasqata leespaqa, reparaychik, wakin yachaykunapi énfasis churakusqanta Hatun Qillqakunawan. Chay párrafopi, maypichus payqa “the daily” nisqamanta pionero-kunapa qhawariyninta allinchaspa qhawachin, Daily simita Hatun Qillqawan qillqan; hinaspataq qatiq párrafopi Time simita Hatun Qillqawan qillqan. Chayhinapin iskaynin yachaykunapuramanta, payman rikuchisqa kasqankumanta, sut’inchayta directo señalaspa churakun.
“Dear Brethren and Sisters,
“Ayqa wawqikuna, panikuna,”
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
“Munani qonqaylla qankunaman qusani imatachus Señorqa chayraq visiónpi rikuchiwasharqanmanmanta. Rikuchisqa karqani Jesuspa sumaq kayninta, hinallataq angelkunaqa huknin hukninwan munakuyta hayk’aqta munasqankuta. Angelqa nirqan—¿manachu qhawankichis munakuyninkuta?—chayta qatipaychis. Chay hinallataq Diospa llaqtanqa huknin hukninwan munakunan. Aswan allinmi huchachayqa qikiykipaq urmay, ama wawqeykipaqchu. Rikurqani chay mensaje ‘kapuqniykichista rantikuychis, limosnataq qoychis’ nisqa, wakinkunapaq mana qanchariyninpi sut’ita qusqa kasqanta; Salvadorninchispa siminkunapa chiqaq yuyaynin mana sut’ita rikuchisqa kasqanta. Rikurqani rantikuyqa manam llank’ayta atispa kikinkuta qispichikuyta atiqkunaman qonapaqchu kasqanta; aswanqa cheqaqta mast’arichinapaq kasqanta. Hucham llank’ayta atiqkunata qillqaypi kawsachiy hinallataq sonqochay. Wakinkunaqa llapa tantanakuykunaman hamunankupaq kallpachasqa karqanku; mana Diosta hatunchanankupaqchu, aswanqa ‘t’antatawan challwata’ rayku. Chay hina runakunaqa aswan allinmi wasinkupi makinkuwan llank’ankuyman karqan, ‘allin kaqta,’ ayllunkupa pisiyninkuta hunt’achinankupaq, hinallataq imallatapas kapunankupaq kay sumaq kunan pacha cheqaqpa causanta yanapanankupaq.”
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
Wakin runakunaqa, rikurqani, mana allin ruwasqankuta unqusqakunapa hampisqa kananpaq mañakuspa mana iñiqkunapa ñawpaqenpi. Sichus ñoqanchik ukhupi pipas unqusqa kachkan, hinaspa iglesiapi ancianokunata qayachin paymanta mañakunanpaq, Santiago 5:14, 15 nisqanman hina, Jesuspa ejemplonta qatipakusunchik. Payqa mana iñiqkunata wasimanta hurqusqan qhepaman, chaymanta unqusqata hampirqan; chayrayku ñoqanchikpas mask’asunchik t’aqasqa kayta mana iñiyniyuqkunapa mana iñiyinmanta, ñoqanchik ukhupi unqusqakunamanta mañakuspa.
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
“Chaymantanmi kutichiwqarqani pacha-man, maypichus Jesús sapanpi discípulonkunata pusarqan hanaq cuarto-man, hinaspataq ñawpaqta chakinkunata mayllarqan, chaymantaq pakisqa t’antata mikhuqta qorqan, pakisqa cuerponta rikuchinanpaq, hinaspa uva wayuqumanta upyanata yawarnin jich’asqanta rikuchinanpaq. Rikurqanitaq llapankuna allinta entiendespa purinanku, hinaspa kaykunapi Jesúspa ejemplonta qatiqkuna kananku; chay ordenanzakunata ruwaspaqa, mana iñiqkunamanta aswan t’aqasqa hina kananpaq tukuy atisqankuman hina.”
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
Chaymantaqa qhawachisqa kani, qanchis qhipa ñakaykunam warqosqa kanqa, Jesús Santuario-manta lluqsisqanmanta qhipaman. Angelqa nirqan—Diospa chaymanta Corderopa phiñakuyninmi mana alli runakunapa chinkachisqanta utaq wañuyninta apamun. Diospa siminrayku santo runakuna kallpasapa mancharikuypaqmi kanqaku, un estandartekunayuq ejército hina; ichaqa chay p'unchayqa manam qelqasqa juicio ta ruwanqakuchu. Juiciopa hunt'asqanqa waranqa watakunapa tukukuyninpi kanqa.
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
“Ch’uyanchiskakuna mana wañuq kayman tikrasqaña kaptinku, hinaspa huñunakuypi wicharichisqa kaspa, arpankuta, coronankuta, hukkunatapas chaskispa, Llaqtapaq Santo Siudadman yaykuspa, Jesúswan santoskunapas juzgapi tiyanakunku. Librokuna kicharisqa kanku, kawsay libro hinaspa wañuy libro; kawsay libroqa santoskunapa allin rurayninkunata hap’in, wañuy librotaq mana allin runakunapa millay rurayninkunata hap’in. Kay librokunaqa Estatuto librowan, Bibliatawan, tupachisqa karqan, chayman hina paykuna juzgasqa karqanku. Santoskunaqa Jesúswan huk sonqolla kashaspa, mana allin wañusqakunapaq juzgayninkuta rimanku. Qhawariychik! nispa angelqa nirqa, santoskunam juzgapi tiyanakunku, Jesúswan huk sonqolla, hinaspa sapa mana allin runaman, aychapi kawsasqanpi rurasqanman hina tupachinku, hinaspa sutinkunapaq ñawpaqman qillqasqa kachkan imatachus chaskinqaku juzgaynin hunt’asqa kaptin. Kaytam rikarqani santoskunapa Jesúswan rurasqanta, Santo Siudadpi, kay pachaman uraykamuptinraq, 1000 watakunata purichkaptin. Chaymanta 1000 watakunapa tukukuyninpi, Jesús, angelkuna, hinaspa llapa santoskunan paywan kuska, Santo Siudadmanta lluqsinku; paykuna kuska kay pachaman uraykamuchkaptin, mana allin wañusqakuna kawsarichisqa kanku; chaymanta ‘payta t’uqsirqanku’ nisqa qhari runakunapas kawsarichisqa kaspa, karumanta payta qhawanqaku llapa k’anchayninpi, angelkuna hinaspa santoskunapas paywan kuska, hinaspa payrayku waqanqaku. Makinkunapi, chakinkunapi clavu señalkunata qhawanqaku, hinaspa ladonman lanzawan t’uqsisqa kasqan chiqanta. Chay clavu hinaspa lanza señalkunaqa chay p’unchaypi paypa k’anchayninmi kanqa. 1000 watakunapa tukukuyninpin Jesús Olivos Urqu patapi sayan, hinaspa urquqa iskayman rakikun, hinaspa hatun pampaman tukukun; chay pachapi ayqeqkunaqa chayraq kawsarichisqa mana allin runakunan. Chaymantataq Santo Siudadqa uraykamun hinaspa pampapi tiyan.”
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
Chaymiqa Satanásqa wañusqamanta kawsarichisqa mana allin runakunamanmi paypa espiritunta hunt’achin. Payqa llullakuspa ninku Llaqtapi kaq ejercitun pisillam kasqanta, paypa ejercitunqa achkam kasqanta, hinaspataq santoskunata atipayta hinaspa Llaqtata hap’iyta atinqankuta. Satanás ejercitunta huñuspa kallpachashaqtin, santoskunan Llaqtapi kasharqanku, Diospa Paraísop kusi sumaq kayninta hinallataq k’anchayninta qhawashaspa. Jesusqa paykunapa ñawpaqninpim karqa, pusashaspa. Chaylla ratopi munay Salvadorqa hukllapi ñuqaykumanta chinkarqan; ichaqa manam unaychu, munay siminta uyarirqayku, nispa: “Hamuychik, Taytaypa bendecisqan kaqkuna, kay pachapa qallariyninmanta qankunapaq wakichisqa reinota herenciata hap’iychik.” Jesuspa muyuriyninmanmi huñukurqayku, hinaspataq pay Llaqtapa punkunkunata wichq’asqan hinalla, ñakasqa simi mana allin runakunapaq willakusqa karqan. Punkukuna wichq’asqanñam karqa. Chaymantataq santoskunqa raprankunawan apakuspa Llaqtapa perqapa patanman wicharirqanku. Jesuspas paykunawanmi karqa; coronanqa ancha k’anchayniyuq, ancha hatun gloriawanmi rikurirqa. Chayqa huk coronapi ukhupi huk coronam karqa, qanchis yupayniyuq. Santoskunapa coronankunaqa aswan ch’uya qoriwan rurasqa karqanku, ch’askakunawan sumaqchasqa. Uyakunapas gloriawanmi k’ancharirqanku, Jesuspa chiqap rikchayninpi kashaqtinkurayku; hinaspataq hatarispanku, llapankutaq kuskalla Llaqtapa patanman kuyuriptinku, ñoqaqa chay qhawanawanmi anchata kusikuywan junt’asqa karqani.
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
Chaymi mana allinkunam riqsirqanku imatachá chinkachirqanku; hinaspa Diosmanta nina paykunapa hawanman samasqa karqan, hinaspa tukuchirqan. Kayqa taripakuypa ruraynin karqan. Chaymanta mana allinkuna chaskirqanku imaynachus santokuna Jesuswan hukllachasqa paykunaman tupuypa quyq karqanku chay 1000 watakuna ukhupi hina. Chay kikin Diosmanta nina, mana allinkunata tukuchiqqa, tukuy kay pachatachu picharqan. P’akisqa, llikisqa urqukuna sinchi ruphaywan challwiykuspa chullurirqanku, wayra pacha hinallataq, hinaspa llapa q’upa q’upa q’achupa hina kaqkunapas tukuchisqa karqanku. Chaymanta herenciayku ñawpaqniykupi kicharikurqan, hatun k’anchayniyuq, sumaq, hinaspa musuqchasqa tukuy pachata herenciayku hina chaskirqayku. Llapanchik hatun kunkawan qaparirqanchik: ¡Gloria, Aleluya!
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
“Noqapas rikurirqani pastorkunapas tapukuyta kasqankuta, pikunapi confianza hap’iyta atinankumanta razonta charqanku chaykunata, llapa mensajekunapi kashaqkunata, kunan pacha cheqaq yachachiykunapipas sinchita sayaqkunata, manaraq ima musuq ancha importanciayuq punto-ta mañakuyta qallarinankukama, Bibliamanta hark’achisqa kasqanta yuyankuman chayta. Chaymanta pastorkuna tukuy hinantinpi hunt’asqa hukllachasqa kanqaku, pastor-kunapa hukllachasqa kaynintataq iglesiapis musyanqa. Rikurirqani chayna puriyqa llakikuywan rakisqakuykunata hark’anman kasqanta; hinaptinqa mana ima peligropas kanmanchu chanin oveja qhatata rakinankupaq, ovejakunataq ch’eqerichisqa kanankupaq, mana michiqniyuq.”
“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 ñiqin septiembre killapi, Señorqa ricuchiwasharqan payqa makinta iskay kutita mast’arispa llaqtanpa puchuqninkunata kutichimunanpaq, hinaspataq kay huñunakuy pachapi ruwasqakuna astawan kallpachakunan kasqanta. Ch’iqichisqa kay pachapi Israelqa maqasqa, llik’isqa karqan; ichaqa kunan huñunakuy pachapi Diosqa llaqtanta hampinqa, watanqataq. Ch’iqichisqa kay pachapi, cheqaq kayta mast’arimunanpaq ruwasqakunaqa ancha pisillataqsi allinta rurayta atirqanku, pisillataqsi utaq mana imatapas hunt’arqanku; ichaqa huñunakuy pachapi, Dios paypa makinta churaptin llaqtanta huñunanpaq, cheqaq kayta mast’arimunanpaq ruwasqakunaqa munasqanman hina rurayninkuta hunt’anqaku. Llapa runakunaqa huk sonqolla, kallpasapaqtaq kay llamk’aypi kanan. Rikarqani, kunan kay huñunakuy pachapi imayna purinanchispaq ejemplokunata maskhaspa pipas ch’iqichisqa pacha-man kutirikunantaqa p’enqaymi kasqanta; imaraykuchus Dios kunan ñawpaqman hina sapallanraq noqanchispaq ruwanman chayqa, Israelqa hayk’aqpas manam huñusqachu kanman karqan. Cheqaq kayqa huk qillqasqa papilpi wiñachisqa kananmi, imaynan willakusqa kasqanmantaqa chayllataqmi 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 rikuchiwaraqmi 1843 watapa cuadroqa paypa makinwan kamachisqa kasqanta, hinaspa manam ima partellampas hukmannyachisqa kananpaqchu; yupaykunaqa imayna pay munasqan hina kasqanta. Makinpas wakin yupaykunapi huk pantasqata hawanpi karqa, chaymi mana pipas rikuyta atirqachu, makin apeqkama.”
“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.
“Chaymantaqa rikurqani ‘Sapa Punchaw’ nisqawan tupaqtin, ‘sacrificio’ simiqa runapa yachayninmanta yapasqa kasqanta, hinaspataq mana qillqasqa textoman pertenecisqanta; Señor-tataq allin qhawariyta qorqan taripay p’unchaw willakuyninta qaparirqankuman. Hukllachasqa kay karqan, 1844 watamanta ñawpaqta, casi llapanku ‘Sapa Punchaw’ nisqapa allin qhawariyninpi hukllachasqa karqanku; ichaqa 1844 watamanta pacha, ch’usaqyayninpi, huk qhawariykuna chaskisqa karqan, hinaspataq tutayaywan ch’usaqyaynin qatirqan.
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Señorqa qawachiwarkanin pacha mana 1844 watamanta pacha pruebaychu kasqanta, hinallataq pachaqa manañam hayk’aqpas yapamanta prueba kanqachu.
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
“Chaymi qhawachisqa karqani wakinkunaman, mayqinkunachus hatun pantasqapi kashanku, santo-kunaqa manaraqmi Riyu Jerusalénman rinankupaq kashanku, Señor hamunankama, nispa, hukkunapas. Chay hina yuyayqa wakichisqa kashan yuyaytawan sonqotaqa Diospa kunan rurayninmanta anchuchinapaq, kinsa kaq angelpa willakuynin uraypi; imaraykuchus sichus Jerusalénman rinanchikpaq kanman chayqa, chaymanmi yuyayninchikqa naturalmente rinqa, imaymananpi yanapayninchikkunapas huk ruraqkunapaq mana qusqachu kanqa, santo-kunata Jerusalénman chayanankupaq. Rikurqanim taq chayrayku saqisqa kasqankuta kay hatun pantasqaman yaykunankupaq, imaraykuchus mana willakuspa saqisqankurayku pantayninkunata, achka watakuna ñawpaqmantapacha maypichus kasqankuta.” Review and Herald, November 1, 1850.
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
Kay qillqapi qallarin kay simikuna nisqawan: “Munani qankunaman huk pisi siq’ita qunayta imakunatam Señor qhipa p’unchaykunapi ricuchiwasharqan visionpi chaymanta.” Askha temiokuna qawarichisqa karqan, payqa mana huñurqanchu chay párrafota “sapa p’unchay” nisqamanta rimashaqta, qatiq párrafowan. Chayqa qhipamanta editor-kuna ruwarqanku, maypichus churarqanku chay pasajeta Experience and Views nisqapi, hinaspataq Early Writings nisqapipis. Experience and Views nisqapi, editor-kuna saqerqanku ñawpaq pusaq párrafokunata, hinaspa huñurqanku chay párrafokunata maykunachus rimarqanku payman qawarichisqamanta “sapa p’unchay” nisqatawan, hinaspa pacha churaymanta. Experience and Views nisqa qillqa rikhurirqan 1851 watapi, chaymanta Early Writings nisqapas rikhurirqan 1882 watapi.
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
Qallari Qillqakunaqa, anchaqa, *Experience and Views* nisqapi rikurisqa tawa párrafokunallataq karqan, ichaqa huk hatun mana iñisqa t’aqaqwan. *Experience and Views* nisqapiqa, pacha churaymanta rimachiq huk sapa simi párrafoqa, ñawpaq párrafowan hukllachasqa karqan, chaymantaqa “the daily” nisqamanta rimarqan. Chaymanta, pacha churaymanta rimachiq párrafopa qhepanta qallariylla puriq párrafoqa yapasqa karqan. *Early Writings* nisqapiqa, *Experience and Views* nisqapi huk huk pasajemanta hamuq huk párrafoqa, kunanqa iskayninta rimachiq párrafopa chawpinpi churakusqa karqan, “the daily” nisqamanta hinallataq pacha churaymantapas; chayqa ñawpaqtaqa qatikurqan huk párrafowan, imarayku pantasqa kasqan ñawpa Jerusalénman peregrinaciónkunata ruwanapaq sut’inchachiq.
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
Experience and Views nisq’amanta huk p’anqapi hurqusqaña párrafota, chaymanta Early Writings nisqap ch’akata qillqasqanman churakusqaña, 1844 watamanta pacha qallarisqa “sapa p’unchay” nisqamanta pantaytaqa astawan yaparqan. Chay párrafoqa mana Sister White-pa qhawayninqa willakuyninpa ñawpaq qillqasqanpi kasqachu.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Señorqa qawachiwarkanmi kimsakaj angelpa willakuyninqa rina kasqanta, willakusqa kasqantataq Señorpa chinkasqa wawakunaman, hinaspataq mana pacha nisqapi wataykusqa kananpaqchu; imaraykuchus pachaqa manañam huk kutipas pruebayqa kanqachu. Qawarirqanim wakinkunaqa llulla kusikuyta jap’iykachasqankuta pacha willakuymanta; kimsakaj angelpa willakuyninqa pachamanta aswan kallpasapa kasqanta. Qawarirqanim kay willakuyninqa kikinpa tiyanan qhatuyninpi sayayta atin, hinaspataq mana pachatachu munan kallpachisqa kananpaq, hinaspataq hatun atiywan rinqa, llamk’ayninta ruwanqa, hinaspataq chanin kaypi pisi tiempollapi tukuchisqa kanqa.” Experience and Views, 48.
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
Pusaq tawa chunka pusaqniyuq p'anqamanta Experience and Views nisqapi kaq párrafoqa, Early Writings nisqapi párrafomanta qipaman yapasqa karqan, iskay sapaq párrafokunata huñuspa huklla párrafo rurasqamanta; chaymi pacha churaymanta sinchita qhawarichirqan, chayqa ñawpaq willakuypi manam karqanchu.
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
1931 watapi, Jerusalén llaqtapa runakunata kamachiq machu qharikuna huk willakuyta rurasqaku; chaypi nirqaku Daniellsqa 1910 watapi Hermana White-ta tapurqanman. Daniells qosqan qillqasqan testimoniopipas 1843 watapa chart-manta rimarin, hinaspa ninmi chart-pi mana kaq santuario-man rikuchisqanta, Hermana White-ta tapushaspa. Sipasman hina, paywan kachkarqan Early Writings libroqa; chaymanta payta tapuspa imatachus niyta munasqanmanta, hinaspa paypa kutichisqankunaman hina, huklla yuyaymanmi chayarqan: Early Writings ukupi “sapa p’unchaw” nisqamanta ñawpaq pionerokunapa qhawariyninta sayachiq pasajekaqa, cheqaqtapuni pacha churaymanta waqyay kasqanta. Rurasqa tapuymanta iskay chunka huk watakuna qhepaman, hinaspa tapusqa kasqanku nisqa runakunapa wañusqanmanta soqta chunka suqta watakuna qhepaman, Daniellsqa chay testimoniotam kimsa kaq miraypa historianniman churaykun.
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
F. C. Gilbertqa hebreo simita yachaqmi karqan, hinaspataq manan “sapa p’unchaw” nisqap allin qhawariyninta Paganismokasqa nisqallamanta yanaparqanichu, ñawpaq puriqkuna hinaspa Ellen White chayta nisqankurayku. Aswanpas, chayta hark’arqanmi Daniel profetapa llamk’achisqan hebreo qillqapa allin unanchasqanman hina. Chay pacha ukhunpi payqa Adventista hebreo simi yachaqkuna ukhupi reqsisqa umalliqmi karqan. Daniellswan Prescottwan “sapa p’unchaw” nisqamanta allinta ñit’ispa apaq rimanakuyqa aswan hatunyaptin, Gilbertqa huk reqsisqa yachaqkunamanta hukmi karqan, ñawpaq puriqkunapa sayayninta amach’aspa sayaq. Payqa 1910 watapa junio killapa 8 p’unchawninpi Ellen Whitewan huk rimay tinkuyta ruwarqan, hinaspataq qhipaman qillqarqan ima nisqankuta paywan Sister Whitewan rimanakusqankuta. Daniellspa testimoniunqa F. C. Gilbertpa testimoniunwan tukuy hinantinpi chiqnikusqapuni.
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
Manuscript Releases nisq’a iskay chunka kaq volumenpi, chunka qanchisniyuq p’anqamanta iskay chunka iskayniyuq p’anqakama, Hermana Whiteqa Daniellspa hinallataq Prescottpa “sapa p’unchaw” nisqamanta sayayninta rimarimun. F. C. Gilbertpa willakuyninpi, Ellen Whitewan rimanakusqanmantam tarinki chay rimaykunaqa, Manuscript Releasesmanta pasajempi Hermana White kikin nisqanwanqa yaqapas kikillanmi. Chayrayku, achka watakunaq unayñinpi, Manuscript Releases manaraq rikhurichisqa hinaspa lluqsichisqa kaptin, mana karqachu ima allin sut’i, Diosmanta hamuq testimoniupis Daniellspa nisqanta chinkachinapaq utaq sayachinapaq, chay tinkuypi Hermana Whitewan rimarisqanmanta nisqanpaq. Aswan ancha importanteqa, mana karqachu Diosmanta hamuq ima qhawaychasqapas paypa “sapa p’unchaw” nisqamanta pantasqa qhawariyninta yanapananpaq. Aswanraq ancha importanteqa, kunanqa Manuscript Releases kasqankutaqa tarikunña chaypas—manaraqmi kachkanchu Diosmanta hamuq qhawaychasqa paypa “sapa p’unchaw” nisqamanta pantasqa qhawariyninpaq!
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
Chaymantaqa kunan p’unchawpi, Laodicea Adventismo yachachin, Panay White mana ima takyachisqa kasqanta “sapa p’unchaypaq” nisqamanta, mana chaylla “pruebapa tapukuynin” kasqanmanta, hinaspa kay yachaymanta “upallalla qhepakuychis” nisqamantaqa. Kunan p’unchawpi ima hukmanyarqaña, chay hukmanyarqaqa kaymi: “sapa p’unchaypaq” nisqap cheqaq takyachisqanqa kunanqa Diospa llaqtan ukhupi aswan pisilla yuyayniyuqkunapa yuyayninña kachkan. 1910 watapi, aswan pisilla yuyayqa karqan Conradiq yuyaynin, chaytan Daniellswan Prescottwan kallpachasharqanku, aswan achka yuyaytaq pionerokunapa takyachisqan karqan.
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
Kay qatiqa F. C. Gilbertpa willakuyninmi, Panin Whitewan rimanakusqanmantapacha, Manuscript Releases nisqawan tupachisqa kananpaq; chayqa hunt’asqallanta churakusqa kay The Book of Daniel nisqa qillqakuna qatiqnin ochenta hukniyuq kaq artículo nisqapi.
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
“Daniellswan Prescottwanpas... manam llank’aypi ñawpaq kaq wawqekunaman imatapas nispa rimarinankupaq mana ima oportunidadtapas qorqankuchu.... Daniells kaypi karqa rikuwananpaq, ichaqa mana payta rikurqanichu.... Manam ima imamantapas paywan rimayta munarqanichu. Chay ‘sapa p’unchaymanta’ paykuna ruwachkashankumantaqa, manam imapas kanchu chaypi.... Washingtonpi kaspaymi rikurqa imapas yuyayninkuta hina wisq’achisqa kasqanta, hinaspataq manam atirqanichu paykunaman chayayta. Manam imatapas ruwananchischu kay ‘sapa p’unchay’ nisqa yachachiywanqa... Yacharqanimm paykuna willakuyniypa contranpi llank’ankumanta, chaymantataq runakunaqa mana yuyankumanchu willakuyniypi imapas kasqanta. Qelqarqanimi payman hinaspa willarqanimi payqa kikinta rikuchishasqanta General Conferenciapa presidenten kananpaq mana allin kasqanta.... manam presidenciata waqaychananpaq runachu.”
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
“Sichus kay ‘sapa p’unchaymanta’ kay willakuy huk pruebayuq willakuqman hina kaptinqa, Señorqa qawachiwachwan karqan. Kay runakunaqa manam kay imapi qallariymanta tukukuyninta qawankuchu....Lliw sonqoywanmi mana munani mayqenninkutapas qawayta, kay llamkaypi hap’ipakusqakunata.”
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
“Diosmanta quspi qawariyqa chaymi karqan ñoqaman qosqa: Hermano Daniellsqa unayñan Presidenciapi sayarqan.... hinaspataq niwarqanku amaña paywan ima kaykunamanta rimayta mast’ariynachu. Manan Daniells-taqa kay asuntomanta rikurqaymanchu, nitaq huk simillatapas paywan rimaymanchu. Paykunaqa ñuqata mañawarqanku huk entrevista qowayta payman, ichaqa manan munarqanichu.... Niwarqanku ñuqanchik runakunata willanaypaq ama imatapas ruwanankupaqchu kay yachachiyta paykuna yachachishanku chaywan.... Señor-mi hark’awarqan uyariyta chayta. Ñam rimarqaniña mana ni huk ch’illkallatapas chaypi confianzayuq kaniychu nispa.... Lliw kay ruwasqankuqa supaypa huk yuyaychakusqanmi.” F. C. Gilbertpa willakuynin, Ellen White payman qorqan huk entrevistamanta, junio 8, 1910.
We will continue this subject in the next article.
Kay yachachiyta qhipa qillqapiqa qatiykusunchik.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Ukhampiqman rikch’akuqta qhawariq, llapa runakunapa sonqonkuta ñawinchariq, hatun k’anchayta chaskiqkunamanta nin: ‘Manam llaqisqaschu, manam mancharisqaschu, allin kawsayninkupa, espiritunkupa kasqanrayku.’ ‘Arí, paykunaqa kikinkupa ñanninkutam akllakurqanku, alma-nkutaq millay ruwayninkupi kusikurqan. Noqapas pantasqa yuyayninkutam akllasaq, manchakuyninkutataq paykunaman apamushaq; qayasqaypiqa manam pipas kutichirqanchu; rimasqaypiqa manam uyariqkuchu: aswanpas ñawpaq ñawiykupi mana allintam ruwarqanku, mana kusisqaypi kaqtataq akllakurqanku.’ ‘Diosqa sinchi pantachiytam paykunaman kachamunqa, llullakuyta creenankupaq,’ cheqaq kayman munakuyniyoq mana kasqankurayku, salvasqa kanankupaq, ‘ichaqa mana chanin kaypi kusikusqankurayku.’ Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.”
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Yachachiq hanaq pachapi kasqa tapurqa: ‘¿Ima aswan kallpayoq llullakuytan yuyayta pantachinman, allin cimentopi hatarichkanki nispa rikch’akuyniykiwan, hinaspa Diosqa rurasqaykikunata chaskin nispa, chiqaqpim ichaqa achka imakunata kay pachapa kamachikuyninman hina rurashanki, hinaspa Jehovápa contranpi huchallikushanki? ¡Ay!, hatun engañom chayqa, munay pantachiy, yuyaykunata apaykachaq, runakuna huk kuti cheqaqta reqsisqankumanta qhipaman, Diosta yupaychaypa rikchayninta paypa espiritunmanta hinaspa kallpanmanta pantaspa hap’inqaku chayqa; imaynan qhapaq kasqankuta, imaynakunawanpas yapasqa kasqankuta, mana imatapas pishisqankuta yuyanku, chaymanta chiqaqpim llapan imapipas pisiq kasqanku.’
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Diosqa mana cambiakunchu paypa cheqaq kamachinkunata mana qhelliyoqta p’achankuta waqaychaqninman. Ichaqa achkakuna waqachkanku: ‘Thak kaywan amachakuywanmi kashanchik’, chaykamataq usqhaylla chinkachiy hamushan paykunaman. Manaraq tukuy sonqonkuwan allin arrepientekuy kanman, manaraq runakuna sonqonkuta pisiyman uraykuchispa huchankuta willakuspa, hinallataq cheqaqta chaskispa imayna Jesúspi kashan hina, mana hayk’aqpas hanaq pachaman yaykunkachu. Maypachachus llaqtanchik ukhupi pichayqa ruwakapunqa, chayqa manañam samayllapi tiyasaqñachu, qapaq kasqanchikta, achka imayuq kasqanchikta alabakuspa, imatapas mana muchusqanchikta nispa.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’
“¿Pitaq cheqaqtapuni niyman: ‘Qoriyku ninapi pruebashqanmi; p’achaykukunapas kay pachawan mana qellichasqachu’?” Rikurqani Yachachiqniykuta sutillamanta justicia nisqapa p’achankunaman señalasqanta. Chaykunata qechuspataq, uranpi kaq qellichakuyninta qawachirqan. Hinaspan niwarqan: ‘¿Manachu rikunki imaynatas paykuna hatun-tukuspa qellichakuyninkuta, hinaspa millay kasqankuta pakasqanku? “¡Imaynataq cheqap sonqoyuq llaqta huk warmi qharikunawan puriqman tukurqan!” Taytaypa wasinqa rantikuy wasimanmi tukusqa, huk cheqamanmi, maymantachus divina kayninpas, k’anchayninpas ripusqa. Chayraykun pisi kallpayuq kay kan, kallpapas mana kanchu.’”
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
“Mana karanqa, kunan p’itiykusqa kikin kutiripakusqanwan levadurayakusqa iglesiaqa, arrepentekunman hinaspa tikrakunmanchu, chayqa kikin ruwasqanpa rurunta mikhunqa, kikinmanta millakunan kama. Millayta hark’aspa allinta akllakusqanpi, llapa humilde kaywan Diosta mask’asqanpi hinaspa Cristo pi alto llamkasqanman chayasqanpi, wiñay cheqaq kaypa plataformanpi sayaspa hinaspa fe wan paypaq wakichisqa aypaykunata hap’ikuspa, payqa hampisqa kanqa. Hinaptinqa rikurinqa Dios qosqan sencillo kayninwan hinaspa ch’uyanchasqa kayninwan, kay pachapa watasqa kaqkunamanta t’aqasqa, cheqaq kay payta cheqaqtapuni libre ruwasqanta qhawachispa. Chaymantaqa miembrosninkuna cheqaqtapuni Diospa akllasqankuna kanqaku, paypa representantekuna.” Testimonios, tomo 8, 249, 250.