When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.
Jesús hamuq profética cheqaq kayta kichaspa, Judá ayllumanta León hina rikuchikun, hinaspataq Cesarea Filipospi, Judá ayllumanta León qallarirqan kayta kichayta: “Jerusalénman rinanpaq, kurakkuna, hatun sacerdotekuna, hinaspa escribakuna rayku achka imakunata ñak’arinanpaq, wañuchisqa kananpaq, hinaspa kinsa p’unchaymanta kawsarimunanpaq.” Chay cheqaq kaykunaqa tupanku kay willakuywan pay kicharqanman pachaq tawa chunka tawa waranqa sellasqa runakunapa sellay pacha qallariyninpi, hinaspataq huk kutitaq chay kikin pachapa tukukuyninpi. Chay cheqaq kaykunaqa tupanku Daniel qillqapa chunka hukniyuq kapítulonpi versículo chunka kimsayuqmanta chunka phisqayuqkama rikuchisqa willakuywan.
When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.
Pay mana chiqaqtaqsi chay cheqaqta pachak tawa chunka tawa waranqa runakunaman, ruwanqa huk siq’imanta huk siq’iman nisqa yachachiywanmi, chaypin “llavekuna” Diospa qhapaq suyumpaq tarikunku. Chay cheqaqkunata mikhunanku tiyan, imaraykuchus paykunaqa Diospa qhapaq suyumpaq llavekunam; Diospa qhapaq suyunqa llaqtan runakunapa ukhupin kananpaqmi.
And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.
Fariseokuna tapupakusqan, “¿Hayk’aqtaq Diospa qhapaq suyun hamunqa?” nispa, payqa kutichirqan hinaspa nirqan: “Diospa qhapaq suyunqa manam rikuchisqa señalkunawan hamunchu. Nitaqmi niqkuchu: ‘Kaypi kachkan,’ utaq, ‘Chaypi kachkan’; qhawariychik, Diospa qhapaq suyunqa qankunapa ukhupin kachkan.” Lucas 17:20, 21.
The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.
Supaykuna iñinku, chaywanpas manchakunku, imaraykuchus mana aypanllachu sapa “chiqaq kayta” iñiynillawan. Chayqa qanman tukunan, mikusqa aycha mikuy hina kikillanmantaraq. Chunka kimsayuqmanta chunka pichqayuqkama versikulokunapa historiapin, Judá ayllumanta Leónqa pashñakuchin utqaylla hamuq domingo kamachikuywan tinkisqa chiqaq kaykunata, chay chiqaq kaykunataq sello-ta churanku yachaq vírgenespa urkunman, hamuq sasachakuy ñawpaqmanraq. Judá ayllumanta Leónqa allinta yacharan Mateo chunka suqtayuq kapitulumanta willakuyninta, Hinaqtin Cesarea Filipiman watukuyninqa Danielpa Paniummanta willakuyninwan tupachkaran, hinaspa payqa yacharan cruzpa llanthunta, maypichus paywan disipulon kuska sayarqanku Cesarea Filipipi, chay llanthuqa rikuchirqan qhepa p’unchay llaqtanpa runankunapa historiapin hamuq domingo kamachikuypa llanthunta.
From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.
Chay p’unchaymanta pacha Jesusqa qallarirqan yachachisninkunaman rikuchiyta, imaynatas payqa Jerusalénman rinan kasqanta, kurakakunamanta, hatun sacerdotekunamanta, escribakunamantawan achka ñak’ariykunata muchunan kasqanta, wañuchisqa kanan kasqanta, hinaspataq kinsa punchawpi kawsarimunan kasqanta. Chaymantataq Pedroqa payta sapaqman aparispa qallarirqan piñakuyta, nispa: Ama chayqa qanpaqchu kachun, Señor; manam kayqa qanman chayamunqachu. Ichaqa payqa kutirispa Pedrota nirqan: Qepayman ripuy, Satanás; qanqa ñuqapaq mitk’achiqmi kanki; mana Diospa kaqninkunatachu yuyanki, aswanqa runakunapa kaqninkunatan. Chaymantataq Jesusqa yachachisninkunata nirqan: Sichus pipas qatiwayta munanman churaq, payqa kikinta saqespa, chakatan apaspa, qatiwachun. Pipas kawsayninta waqaychayta munaqqa, chinkachinqam; ichaqa pipas ñuqarayku kawsayninta chinkachiqqa, tariyninqam. Imapaqtaq runaqa allinta gananman, llapa kay pachata atipaspa, ichaqa alma ninta chinkachispa? Utqaymantapas, imatataq runaqa qonqaman alman rantinapaq? Runapa Churinqa hamunqa Yayanpa hatun k’anchayninpi angelninkunawan; chaymantataq sapa runaman kutichinqa ruwasqanman hina. Cheqaqtapuni niykichik: kaypi sayaqkunamanta wakinqa manaraq wañuyta mallispa, Runapa Churinta qhapaq kayninpi hamuqta rikunqaku. Mateo 16:21–28.
The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.
Ñawpaq kaqmi, chayrayku ñawpaq rimarisqaman hina, Jesúspa cruzpi ñak’ariyninkunamanta discípulonkuman nisqanpi aswan ancha importan kaq, payta qatinqaku chayqa, sapaqninpa cruzninta apanankupaq kasqanmi. Hermana White sut’ita nin cruzpas yugopuni kasqanta. Yugopis cruzpis runapa sapaq munayninpa unanchaqninmi, llapampas allin munay ruranamanmi hap’ipakun. Diospa templonta sayachiq atiyniyoqqa wañuchisqa Corderom, huk “columnapi” warkhusqa karqan. Wañuchisqa Corderoqa uray aycha munaypa chacatasqa kasqanta rikuchin, wañusqa aycha chaypi warkhusqa kashan chay “columna”qa munaymi. Cristoqa atipayta imayna rurana kasqanta ejemplonwan qorqan, sapa kuti Taytanpa munayninman paypa munayninta kasukuypi waqaychaspa; chay ruranata hunt’ananpaqmi Taytanwan kuska tronopi tiyaykukorqan. Atipaypa unanchaqninqa wañuchisqa Corderom, columnapi warkhusqa. Kay llapa chiqaqkunaqa Pedro hina rikuchisqakunawan chiqapta t’inkisqapuni kanku.
Unto Philadelphia, represented by the Exeter tent, it is stated:
Filadelfiaman, Exeter carpa nisqawan rikuchisqa kasqanman, kayhinata niyku:
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Atipaykuqtaqqaqqa, Diosniy templonpi sayaq pilarta ruwasaq, hinaspan mana hayk’aqpas chaymanta lluqsinqachu; paypa patanman qillqasaq Diosniypa sutinta, Diosniypa llaqtanpa sutinta, musuq Jerusalén sutiyuqta, mayqinchus Diosniymanta hanaq pachamanta uraykamun; hinaspan paypa patanman qillqasaq musuq sutiytapas. Rinriyuq kaq, uyariychun Imaymana Espíritu imatachus iglesiasman nin chayta. Apocalipsis 3:12, 13.
He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.
Mayqan atipaqa, imaynanmi Cristo atiparqan hina, huk musuq sutita chaskinqa, Simon Barjonah chaskisqan hina, hinaspataq paykunaqa Diospa templonpi huk pilarkama tukunqaku, imaynan Cristoqa wañuchisqa Cordero kaspa Diospa templonpi huk pilarman warqhusqa karqan hina. Mayqan atipaqa, imaynan Cristo atiparqan hina, paykunaqa hanaq pacha cheqnikunapi tronoman tiyarinqaku, imaynan Cristo tiyarirqan hina.
Unto Laodicea, represented by the Watertown tent, it is stated:
Laodiceaman, Watertown karpawanwan rikuchisqa kashanman, kaynata nisqa kashan:
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.
Qhawariy, ñuqaqa punkupi sayaspa takakusani; mayqencha runa simiyta uyarinman, punkutapas kicharinman chayqa, payman yaykuspa paywan kuska mikhusaq, paypas ñuqawan. Atipaykuqmanqa qosaq ñuqawan tiyarinanpaq tronuypi, imaynachus ñuqapas atiparqani, hinaspataq Taytaywan kuska tiyan tronuyninpi chayhina. Pipas rinriyuq kaqqa, uyariychun Espíritu iglesiakunaman imatachus nin chayta. Apocalipsis 3:20–22.
The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.
Ñawpaq chiqaqta Jesusqa disipulonkuna-man nirqan, cruzpi ñak’ariykunata rikuchiyta qallarispa, chayqa karqan kay chiqaq: runakunaqa atipayta yachanku imaynan pay kikinqa atiparispa huk ejemplota qusqan hina. Runakunaqa aychata chakataykuyninwan munaykunawan ima lust’ukunawanpas cruzpi chakatanku. Kay rurasqa kaptinqa hanaq pacha cheqekunapi tiyachisqa kanqaku.
Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.
Huchaykunapi wañusqa kashaqtinchikpas, Cristo-wan kuska kawsarichiwanchik, (gracia-rayku qispichisqa kankichik), hinallataq kuska hatarichiwanchik, hanaq pachapi Cristo Jesuspi kuska tiyachiwanchik. Efesios 2:5, 6.
After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.
Chakatasqa kashan chakatapi wañuymanta cheqaqta, sapa runapa kikin huchanman hina, Judá ayllumanta Leónqa huk cheqaqtawan yaparqan, chaymi qhipa p’unchaykunata rimarin.
For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.
¿Imataq runaqa allinchasqa kanman, sapa kay pachata atipaspa, ichaqa kikin almañata chinkachispa? O, ¿imataq runaqa qonman almañapa rantinpi? Runapa Churinqa hamunqa Yayanpa hatun k’anchayninpi angelninkunawan; hinaspan chaypacha sapankama runata kutichinqa rurasqankuman hina. Cheqaqtapunin niykichik: kaypi sayashaqkuna ukhupi wakinkuna kanmi, mana wañuyta mallispa, Runapa Churinta qhawanankukama qhapaqsuyunpi hamuqta. Mateo 16:26–28.
When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.
Chaupi tuta qayllakuypa willakuynin Judá ayllumanta León unkichasqan hina rikuchisqa kaptin, pachak tawa chunka tawa waranqa sellasqa runakunaq sellakusqankupa tukukuynin pacha, wakinkunaqa mana wañunqachu karqan. Chaymanta payqa sut’inchaspa rimarqan pachak tawa chunka tawa waranqa runakunaman, qhepa p’unchaykunapi paypa llaqtanman, wañuypa malliyta mana malliqkunaman. Chayrayku, Cesarea Filipo-man watukusqan qhipan suqta p’unchaymanta, Judá ayllumanta León huk chiqaqta unkichasqan hina rikuchirqan, chaymi discipulonkuna-ta kallpachanan karqan cruzpa hamuq sasachakuyninpaq; ichaqa aswan hatunmanta rimarqan utqay hamuq domingo kamachikuymanta.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.
Soqta p’unchaw qhipamanmi Jesusqa Pedrota, Santiagota, wawqin Juantawan pusarqan, sapallan hatun urquman wicharichispa. Chaypim paypa ñawpaqninpi tukusqa rikurirqan; uyansiqa intihina k’anchariq karqan, p’achanpas k’anchayhina yurah karqan. Hinaptin, qhawariychik, Moiséswan Elíaswan paywan rimashaq rikurirqaku. Chaymi Pedroqa kutichispa Jesusta nirqan: “Señor, allinmi kaypi kayku. Munanki chayqa, kaypi kinsa karpata ruwaykusaqku: hukta qampaq, hukta Moiséspaq, hukta Elíaspaq.” Payraq rimashaqtinmi, qhawariychik, huk lliphipiq phuyu paykunata llanthuchirqan; chay phuyumantataq huk simi lloqsispa nirqan: “Kaymi munasqay Churiy, paypim sumaqta kusikuni; payta uyariychik.” Discipulokuna chayta uyarispataq uyankuman urmaykurqaku, anchatam mancharikurqaku. Chaymi Jesus hamuspa llamk’arirqan, nispa: “Hatariychik, ama manchakuychikchu.” Ñawinkuta oqarispankutaq mana pipas rikurqanchu, Jesusllatam sapan rikurqaku. Urqumanta uraykamushaspankutaq Jesusqa kamachirqan, nispa: “Kay rikuyta ama pipaqpas willaychikchu, Runapa Churin wañusqamanta kawsarimunankama.” Discipulonkunaqtaq tapurqaku, nispa: “Imaraykutaq escribakuna ninman Elías ñawpaqta hamunanpaq kasqanta?” Jesusqa kutichispa nirqan: “Cheqaqtapuni Elíasqa ñawpaqta hamunqa, llapan imakunatapas allichanqa. Ichaqa niykichikmi: Elíasqa ñam hamurqanña, paytaqa mana reqsirqankuchu, aswanpas munasqankuman hina paywan rurashaqku. Chayllatataq Runapa Churinpas paykunamanta ñak’arinqa.” Chaypitaq discipulokuna entienderqaku Bautista Juammanta paykunaman rimashasqanta. Mateo 17:1–13.
In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.
Kay pasajepi, Judá ayllumanta Leónmi pachak tawa chunka tawa waranqa runakunata sellasqa cheqaqkuna kicharishan gracia tukukuy manaraq chayamushaqtin, imaraykuchus “pachaqa qayllañanpi kashan.” Ñawpaqtaqa chakatasqa kasqapa ñak’ariyninta reqsichirqan, hinallataq chay experiencia-ta rikuchirqan huk clase runakunaq sut’inchaynin hina, paykunaqa aychata chakatanankupaq munayninkuta mana rurayta munaspa, huk clase runakunam Cristoq ejemplonta qatinqaku. Chaymantataq paykunaman rikuchirqan kay pachapa historiantaq qhipa mirayninta rikhurichishankuta, maypichus kanqa runakuna 2001 watapi septiembre killapa 11 p’unchayninpi kicharisqa kasqan pacha-manta kawsaspa kutimunankama.
Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”
Chaymiqa Payqa hatunchasqa kayninpa rikchayninta rikuchirqan, paywan kuskaqa Moiséswan Elíaswan kasharqanku. Sellasqa willakuy, kunan kichasqa kasqanqa, Jesucristoq Revelaciónninmi, chaymi Moiséswan Elíaswan tinkisqa kashan, hinaspa chay willakuyqa 2023 watapi julio killapi qallariq kichasqa kayta, Apocalipsis chunka hukniyuq qhapaqpi iskay testigokuna, mayqenkunachus Moiséswan Elías kanku, churasqa kaptinku, sapa siq’ipi siq’illanman hina, pachak tawa chunka tawa waranqa runakunaq sellayninta rikuchiq unanchakuna hina. Kimsa disipulokuna chay rikchayninta rikuspa Diospa vozninta uyarispaqa, “uyanta pampaman urmaykuspa, sinchita mancharirqanku. Hinan Jesús hamuspa llamk’arqan, nirqa: Sayariychis, ama manchakuychischu.”
The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.
Kimsa discipulokuna rikusqanku musqhoyqa, p’unchay qhipa p’unchaykunapi Cristopa hatun k’anchayninmanta musqhoytam sut’inchan; chayraykun, Danielpa chunka kaq capitulopi rikusqan musqhoywan kikinmi.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.
Ñuqaqa Daniel sapallaymi chay rikch’ayta rikurqani; ñuqawan kashaq runakami ichaqa mana chay rikch’ayta rikurqakuchu. Ichaqa paykunaman hatun chukchuy urmaykurqa, hinaqtinmi pakakuyta ayqekurqanku. Chayrayku sapallaymi saqesqa qhepakurqani, chay hatun rikch’aytataq rikurqani; manataqmi ima kallpallapas ñuqapi qhepakurqachu. Sumaj kayniypas uqhuypi ismuyman tukusqaña karqa, manataqmi kallpata hap’ipakurqanichu. Chaywanpas siminkunapa kunkanta uyarirqanimi; siminkunapa kunkanta uyarispaqa, uya uraypi, allpaman uyaywan, sinchi puñuypi hina urmarqani. Hinaqtinmi, qhawariy, huk maki llamkhariruwan, qonqoraykunapi hinaspa makiykunapa t’aqllankunapi sayarichiwán. Hinataq niwarqa: Daniel, anchata munasqa runa, qamman rimashqay simikunata entiendespa, cheqanta sayariy; kunanqa qamman kachamusqañam kani. Chay simita niwaspanmi katkataspa sayarirqani. Hinaqtinmi niwarqa: Ama manchakuychu, Daniel; ñawpaq p’unchaymantapacha sonqoykita churanki entiendeyta munaspa, hinaspa Diosniykipa ñawpaqenpi kikiykita ñak’arichispa, simikikuna uyarikusqañam karqa; ñuqataq hamuni simikikunarayku. Daniel 10:7–12.
The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.
Mateo qanchis chunka qanchisniyuq kapitulumanta tikrasqa rikch’aynin, Daniel chunka kapitulumanta espejopi qhawasqa rikch’ayninmi, Ezequielpa ch’aki tullunkuna wañusqamanta kawsarichisqa kaptin chaypi pasaq. Chay rikch’ay, hinaspa chaywan kuska willakuy, iskay laya yupaychaqkunata rikuchin: huknin Exeter toldopi, huktaq Watertown toldopi; chayqa Jeremiaspa asamblea de burladores nisqanmi, hinaspa Juanpa sinagoga de Satanás nisqanmi. Imaynatachus chay rikch’aypa rurayninkuna Danielpa testimoniopin karqan, chay hinallataqmi: “discípulokuna chayta uyarispankuqa uyankuman urmaykurqanku, ancha mancharisqataq karqanku. Hinaspan Jesus hamuspa llamkharirqan, nirqa: Hatariychis, amataq manchakuychischu.” Rikch’ayqa uyarinapaq hinaspa qhawarinapaqmi iskayninpi karqan, manchaytaq iskaynin ejemplokunapin paqarichirqan. Huk “llamkhay”mi kallpachaypaq munakurqan iskaynin testimoniokunapin.
The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.
Tikrasqaña rikch’ayqa, huk imakunawan kuska, Diospa Simin mana hayk’aqpas pantasqanta qhawachirqan; Mateo qillqapa chunka suqta kaq kapitulumpi, qhipa versículonpi, Jesús nirqan: “Kaypi sayaqkunamanta wakinkuna kanqa, mana wañuyta mallispa, Runapa Churinta qhawanankukama paypa qhapaq kayninpi hamuqta.” Tikrasqaña rikch’ayqa “Runapa Churin” paypa qhapaq kayninpi hamuyninpa huk rikch’anan karqan.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.
“Transfiguración urqupi Moisésqa Cristopa huchamanta wañuymantawan atipananta qhawsiqmi karqa. Payqa chiqap runakunapa kawsarimuyñinpi p’ampamanta lloqsimuqkunata rikch’achirqan. Elíasqa, wañuyta mana rikuspalla hanaq pachaman apasqa kaspa, Cristopa iskay kutin hamuyninpi kay pachapi kawsashaqkunata rikch’achirqan, paykunaqa ‘huk ratullapi, ñawipa llipyaynin hina, qhipa waqra waqyasqapi’ t’ikrasqa kanqaku; chaypachaqa ‘kay wañuq kayqa mana wañuq kaywan p’achallikuspa kananmi,’ hinaspa ‘kay ismuq kayqa mana ismuq kaywan p’achallikuspa kananmi.’ 1 Corintios 15:51–53. Jesusqa hanaq pachapa k’anchayninwan p’achallisqa karqa, imaynan rikhurinqa chhayna, pay ‘iskay kutin huchamanta mana kaspa qispichiypaq’ hamuqtin. Imaraykuchus payqa hamunqa ‘Yayampa qhapaq k’anchayninpi santo angelkunawan kuska.’ Hebreos 9:28; Marcos 8:38. Qispichiqpa discipulokunaman qosqan promesanqa kunan hunt’asqa karqa. Orqopi qhapaq kay suyu hamuq pacha pisillapi rikuchisqa karqa,—Cristo Rey, Moisés kawsarimusqa santospa rantinpi, hinaspa Elías apasqa kasqakunapa rantinpi.” El Deseado de Todas las Gentes, 421.
The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.
Sello nisqapa cheqaq yachayninpi kashan huk reqsisqa: pachak tawa chunka tawa waranqa runakunaqa Apocalipsis qanchis kaq kapitulumanta rikuchisqakuna kasqanku, mana wañuqkuna, hinaspa Elíaswan rikuchisqakuna; hatun achka runa tantanakuytaqmi Apocalipsis qanchis kaq kapitulumanta, Moiséswan rikuchisqakuna kasqanku, chaykunaqa wañuqkuna. Huk huñuqa waqyasqa kanku Apocalipsis chunka pusaqniyuq kaq kapitulumanta ñawpaq kaq rimaypi, hukñin huñutaq waqyasqa kanku Apocalipsis chunka pusaqniyuq kaq kapitulumanta iskay kaq rimaypi.
After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.
Llamk’aynin qhepanmanmi, Jesusqa aswan yachachiyta qorqa disipulonkunaman, nispan: “Ama pipasman kay rikuyta willaychischu, Runa Churinqa wañusqakunamanta kawsarimpunankama.” T’ikrasqa kayninpa rikukuynin, chayqa espejopa rikukuyninmi, hinallataq Isaiaspa rikukuynin soqta kapitulopi, hinaspa Pabloq rikukuynin kinsa hanaq pacha ukhupi kashaspa, hinaspa Ezequielpa rikukuynin muyukunamanta ukhupi muyukunawan, Judá ayllumanta Leonwanmi sellasqa karqa, Cristoq kawsarimusqan qhepankama.
The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.
Cristopa kawsarimpu kutichisqanmi sayna pachallan rikuchiypi Cristowan kuska kaq iskay testigokunapa kawsarimpu kutichisqanta rikuchin, chaykunataq 2023 watapa julio killapi kawsarimpu kutichisqa kanankupaq karqan. Chay pachaqa sellasqa willakuymi Revelación chunka hukniyoqpi iskay testigokunaman, hinallataq iskay sapa cheqaq qatiq huñukunaman kichasqa kanman karqan; hinaspataq churakusqa kanman karqan kay pachapa tukukuyninpi Cristopa k’anchayninpa espejopi qhawariy rikuchiypa contexto ukunpi.
The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.
Sellos qillqasqa willakuyqa churakunqapas Apocalipsis libro, huk ñiqin, kimsa ñawpaq versiculokunapa contexto ukunpi, maypichus willakuy puriyninpa cadenan, divinidadwan runakaynin huñunakuyninta rikuchiq, sut’i-sut’illata paso paso nisqa ruwanakuypi qhawachisqa kachkan imaynatas sellos qillqasqa willakuyqa qusqakun chay pachak tawqa chunka tawa waranqa runakuna ukhupi kananpaq akllasqa kandidatokunaman.
The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.
Pasu-pasu rurayqa kayhinam karqan: Taytamantam, Churiman, angil Gabriélman, Juamman, iglesiakunaman. Dios Yaya Taytamantam, Dios kayninta hinallataq runa kayninta hap’iq Churiman, mana urmaq kamasqa kayman (Gabrielman), urmaq kamasqa kayman (Juamman), Asya llaqtapi kaq iglesiakunaman (kay pachaman). Pisqa pasukunaqa sut’inchasqa kanku Jesucristoq Revelacionnin ñawpaq kaqmanta rimarisqallapi, chaymanta mayqin pasuta ñiqinayqa llapanta ñiqinaymi.
In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”
Chay revelaciónwan hina tupaspa, discípulokunaqa Jesusta tapurqanku: “¿Imaraykutaq chayqa escribakuna ninku Eliasqa ñawpaqta hamunanpaq kasqanta?” Hinaspan Jesusqa kutichispa nirqa: “Cheqaqtapunin Eliasqa ñawpaqta hamunqa, llapa imakunatapas allichanqa. Ichaqa qankunaman niykichis: Eliasqaña hamusqañan, paytaqa mana reqsirqankuchu, aswanpas munasqankuta ruwarqanku paywan. Chay hinallataqmi Runapa Churinpas paykuna rayku ñak’arinqa.” Chaymantan discípulokunaqa entienderqanku Juan Bautistamanta paykunaman rimashasqanta.
The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.
Juan Bautista hinallataq Juan, Revelación qillqaqpa profétiko ruwayninqa sellakuy willakuyq uk elementonmi; Watertown karpapi kaqkunaq, Samuel Snowpa willakuyninta mana kasukuyta akllakusqankumantaqa, chaykunaqa rikuchinku Señorqa akllanan runakunata kikin akllananta reqsiyta mana munasqankuta. Chay 1989 watapi akllasqa voz, mayqinchus 1776 watamanta iskay pachak iskay chunka watata qipaman, 1996 watapi, ñawpaqta willakuyninta ruraspa uyarichirqan, mayqinchus ricchariq qhawaq runa karqan, kimsa kaq ay paqarimusqanta reqsichiq, septiembre 11, 2001 p’unchawpi, mayqinchus huchasapa willakuyta julio 18, 2020 p’unchawpi qawaran, chayqa sellakuy willakuyq huk partenmi, hinallataq paypa ruwayninqa Juan Bautistawanmi rikuchisqa.
We shall continue this study in the next article.
Kay yachakuyta qatiq qillqapi mast'arisun.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Rikurqani huk huñu runakunata allinta waqaychasqa, sinch’ita sayasqanku, mana ima allin rikch’aynintapas qospa chaykunamanchu, pikunachus cuerpopa takyasqa iñiyninta kuyuchiyta munarqanku. Diosqa paykunata qhawarqan kusisqa sonqowan. Qawachiwarqanku kimsa takyakunata—ñawpaq, iskay ñiqin, hinaspa kinsa ñiqin angelkunapa willakuyninkunata. Ñawpaqniy angelniy nirqan: ‘Ay payman, pichus kay willakuynikunaq huk rumi sayachisqantapas kuyuchinqa utaq huk t’iksitapas kuyurichinqa. Kay willakuynikunaq cheqaq unanchasqa yachayninqa ancha kawsaymantaqa. Almaikunapa destino-ninqa warq’akusqa kashan imayna chaskisqa kasqankuman hina’ ”. Yapamanta kay willakuynikuna nisqanta urayman pusawarqanku, hinaspa rikurqani imaynatataq Diospa llaqtan ancha chaninpaq rantirqanku kikin experienciankuta. Chayqa achka ñak’ariywan hinaspa sinchi maqanakuywan tarisqa karqan. Diosqa paykunata pusarqan t’ika t’ikalla, takya takyalla, kama paykunata churaran huk sinchi, mana kuyukuq plataforma patapi. Rikurqani sapa runakunata plataforma qayllaykamuqta hinaspa cimientonta qhawaqta. Wakinkunaqa kusikuywan chaylla pataman wicharqanku. Wakinkunataq qallariqku cimientomanta pantachay taripayta. Paykunaqa munarqanku aswan allinyachiykuna rurasqa kananpaq, chaymanta plataforma aswan hunt’asqa kananpaq, hinaspa llaqta aswan kusisqa kananpaq. Wakinkunaqa patamanta uraykamurqanku qhawananpaq, hinaspa nirqanku pantasqata sayachisqa kasqanta. Ichaqa rikurqani yaqapas llapanmi patapi sinch’ita sayasqanku, hinaspa chay uraykamusqakunata kallpacharqanku amaña quejakuykunata qatipayta, Diosrayku Hatun Arquitecto karqan, paykunataq paypa contranpi maqanakusharqanku. Paykunaqa yuyarirqanku Diospa admirakuypaq rurasqanta, mayqinchus pusamurqan paykunata chay sinchi pataman, hinaspa huk sonqolla ñawinkuta hanaq pachaman oqarispa, sinchi qapariywan Diosta hatuncharqanku. Kayqa wakin quejakuqkunata hinaspa patamanta lluqsisqakunata sonqochirqan, hinaspa paykunaqa llamp’u uyawan yapamanta pataman wicharqanku.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Cristopa ñawpaq hamuynin willakuymanmi kutichisqa karqani. Juanqa Eliaspa espiritunwan atinwanpas kachkasqa karqa Jesuspa ñanninta wakichananpaq. Juanpa testimoniunta mana chaskiqkunaga Jesuspa yachachikuyninkunamanta manam allinchanakuyta tarirqakuchu. Hamuyninta ñawpaqmanta willaq mensajepa contranpi sayasqankurayku, paykunaqa maypim mana usqhaylla chaskiyta atinmanchu chay sinchi-aswan kallpayoq evidenciata pay Mesías kasqanmanta. Satanásmi Juanpa mensajenta mana chaskiqkunata pusarqa astawanraq ñawpaqman rinqankupaq, Cristota mana chaskinankupaq hinaspa chakatanankupaq. Chayta ruwaspa, kikinkutam churakurqaku maypim Pentecostés p’unchaypi bendicionta mana chaskiyta atinmanchu, chay bendicionmi hanaq pacha santuario-man yaykuna ñanta yachachinman karqa. Templopa velo llikisqa kasqanqa rikuchirqa judiokunapa sacrificionkuna hinaspa ordenanzankuna manaña chaskisqa kananmanta. Hatun Sacrificiomi haywasqa karqa hinaspa chaskisqaña karqa, hinaspa Pentecostés p’unchaypi uraykamusqa Espíritu Santom disipulokunapa yuyayninkuta apaq karqa kay pachapi santuariomanta hanaq pacha santuarioman, mayman Jesusqa kikinpa yawarninwan yaykusqa karqa, disipulonkunaman pampachayninpa allinninkunata jich’ananpaq. Ichaqa judiokunaqa llapan tutayaypi saqesqa karqaku. Paykunaqa salvación planomanta hap’iyta atinman karqa chay llapa k’anchayta chinkachirqaku, hinaspapas mana imapaq valeq sacrificionkupi haywarikuyninkupipas confiaspalla qhepakurqaku. Hanaq pacha santuariom k’ay pachapi santuariopa rantinman tukuqña karqa, ichaqa paykunaqa chay cambiomanta manam imatapas yacharqakuchu. Chayraykum Cristopa mediaciónninta santo lugarpi kasqanmanta mana allinchanakuyta atinmanchu karqaku.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.
“Achka runakuna mancharisqawan qhawanku judíokunapa puriyninta, Cristota mana chaskispa hinaspa chakataspa; hinaspa paypa p’enqaypi maqasqa kasqan willakuyta leespa, yuyanku payta munakusqankuta, hinaspa mana payta ñiqasqankuchu Pedro hina, nitaq judíokuna hina chakatasqankuchu. Ichaqa Dios, llapa sonqokunata ñawirispa reqsiq, pruebayman apamun chay Jesuspaq munakuyninkuta, mayqentan nisqanku sientesqankuta. Llapa hanaq pacha ancha sinchi intereswan qhawarqan ñawpaq angelpa willakuynin imayna chaskisqa kasqanta. Ichaqa achkaq, Jesusta munakuyta niqkuna, hinaspa chakata willakuyninta leespa waqaqkuna, burlakusqanku paypa hamuyninpa allin musuq willakuyninmanta. Mana kusikuywan chaskinankupaq rantinpi, nisqanku llullakuyman kasqanta. Paypa rikurimuyninta munakuqkunata cheqnikusqanku hinaspa iglesiakunamanta qarqosqanku. Ñawpaq willakuyta mana chaskiqkunaqa mana iskay ñiqin willakuymanta yanapasqa kayta atirqankuchu; nitaq chawpi tuta qapariymantapas yanapasqa karqankuchu, mayqenchus wakichinankupaq karqan Jesuswan iñiywan yaykunankupaq hanaq pacha santuarioq aswan santísimo cheqninman. Hinaspa chay iskay ñawpaq willakuykunata mana chaskisqanrayku, yuyayninkuta hina tutayachirqanku, mana kikinchikta qhawarinankupaq kanchu ima k’anchaypas kinsa ñiqin angelpa willakuyninpi, mayqenchus rikuchin ñanta aswan santísimo cheqninman. Noqaqa rikurqani judíokuna imaynan Jesusta chakatarqanku, chay hinallata sutillapi iglesiakuna kay willakuykunata chakatarqanku; chayrayku mana reqsinkuñachu ñanta aswan santísimoman, hinaspa mana Jesuspa chaypi mañakuyninrayku yanapasqa kayta atinkuñachu. Judíokuna hina, mana imapaq valeq sacrificiokunata haywasqankuta hina, paykunapas mana imapaq valeq mañakuyninkuta haywanku Jesuspa saqesqan uku wasiman; hinaspa Satanás, chay pantasqaman kusisqa, religiosoq rikch’ayninta hap’in, hinaspa kay sutillapi cristianokuna nisqakunapa yuyayninkuta payman pusarun, kallpanwan, señalkunawan, llulla musphachikuq admiraykunawan llamk’aspa, paypa toqllanpi sinchita wataykuspa. Wakinta huk hina pantachin, wakintataq huk hina. Huk-huk yuyaykunata ch’allqunanpaq huk-huk llullachikuykunata wakichisqa payqa. Wakinkuna huk llullachikuyta mancharisqawan qhawanku, ichaqa huknintaqa sasallaña chaskinku. Satanás wakinkunata Espiritualismo nisqawan pantachin. Payqa hinallataq hamun k’anchay angel hina, hinaspa llulla reforma nisqakunawan suyuntinpi mast’arikun influencianta. Iglesiakunaqa kusisqa hatunchakusqapi kanku, hinaspa yuyanku Dios paykunapaq admirayta ruwashasqanta, maypachachus huk espiritupa ruwasqan kachkan. Chay kuska kuyuyqa chinkapunqa, hinaspa pachatapas iglesiatapas ñawpaqmantapas aswan mana allin kaqpi saqenqa.”
“I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.
“Rikurqanimi Diospa sincerokunata wawankuna kasqankuta sutipi Adventistakunapi hinallataq urmasqa iglesiakunapipas; chay plaguakuna manaraq hich’aykusqa kachkaptinmi, ministrukuna runakunawan kuska kay iglesiakunamanta waqyamusqaqa kanku, kusikuywanmi cheqaq kayta chaskinkaq. Satanás kayta yachan; hinaspataq kimsa kaq angelpa sinchi qapariynin manaraq qopikusqaq kachkaptinmi, kay relijiosoq cuerpokunapi huk hatun kuskakuyta hatarichin, chayhinaqa cheqaq kayta qhespichiqkuna Dios paykunawan kashasqanta yuyaymanaypaq. Payqa suyanchá sincerokunata pantachiyta, hinaspa yuyachiyta Diosqa sapaqchus iglesiakunapaq llamk’ashasqanta. Ichaqa k’anchayqa llipiyta qallarinqa, llapa sincerokunataq urmasqa iglesiakunamanta lluqsinqaku, hinaspa puchuqkunawan kuska sayayninkuta hap’inqaku.” Early Writings, 258–261.