As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?
Imaynataq Isaias qhawarichin chunka pichqa watakunawan rikuchisqa willakuyta (qanchis kaq capítulo, pusaq kaq versículo), Jerusalén llaqtapa mana allin umalliqninman, chayta ruran t’aksachiqpa chakra patapi hinaspa hanaq qochaq yaku apana ñanpa tukukuyninpi, 742 BC watapi. 742 BC wataqa 1863 watata rikuchin, imaraykuchus Jesúsqa sapa kuti qallariyninwanmi tukukuyninta rikuchin. Chaymantataq 1863 watapi hatarikuq qhatariyqa Estados Unidospi domingo p’unchaw kamachita rikuchin, imaraykuchus Jesúsqa sapa kuti imapaqpas tukukuynintaqa chay imapa qallariyninwanmi rikuchin. 1863 wataqa qallariynin karqan leywan qelqasqa Laodicea Adventista iglesiapa, chay iglesiataq “hatun pachakuti” nisqa domingo p’unchaw kamachipi ch’usaqyachisqa saqisqa kachkan. ¿Imaynataq huk corporación, Estadoq leywan kamachisqa kaspa (mana iglesiaraq Estadoyta kamachisqachu), chay qanchis kaq p’unchaw samana p’unchawtaqa sayachiyta atinqa, chay mismo gobiernolla leywan qanchis kaq p’unchawpi yupaychayta hark’akusqan pacha?
At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.
Cristopa ministeriunta qallariyninpiwan tukukuyninpiwanmi templota mayllarqan. Ñawpaq templota mayllariypiqa Cristo sut’incharqanmi pusariqkunaqa “Taytanpa wasinta” suwapa mach’ayman tukuchisqankuta; ichaqa qhipa templota mayllariypiqa sut’incharqanmi “paykunapa wasin” ch’usaq, saqisqa paykunaman qhiparisqanta. Ñawpaq Israelqa kunan Israelpa rikch’akuyninmi. Paymi Millerita templota sayarichirqan hinaspa mayllarqan Adventismopa qallariyninpi; ichaqa qhipa mayllariypiqa, pachak tawa chunka tawa waranqakunapa mayllariyninpi, Laodicea Adventismoqa siminmanta wijch’usqa kachkan, hinaspa chaymanta “paykunapa wasin” ch’usaq saqisqa qhiparin.
Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.
Isaíasqa taksana pampa patapi kachkan rey Acazwan tinkuspan. Chay taksana pampaqa ricuchin Pactopa Mensajeronpa pichasqa rurasqanta, paymi usqhaylla Hamun Templonman, hinaspa Levípa churinkunata pichan “taksaqpa jabonninwan” hina. Kay pichayqa Adventismo qallariypi hunt’asqa karqan, hinaspataq tukuyninpi yapamanta hunt’asqa kan.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Qhawariychis, noqaqa kachaniy chaskiyta apaqniyta, paytaq ñawpaqniypi ñanta wakichinqa; hinaspan Señor, mayqintaq qankuna maskhashankichik, usqhaylla hamunqa templonman, arí, rimayninkupa kachaqnin, mayqintaq qankuna kusikunkichik paypi: qhawariychis, pay hamunqa, nin Tukuy-Atiy Yupanakunaq Señor. Ichataq, pitas paypa hamuynin p’unchayta sayaykuyta atinqa? pitas ichiykuyta atinqa rikurimusqan pachaqa? imaraykuchus payqa hina ninam qollqeta ch’uyanchiq hina, hinaspa hina t’aqsakunaq jabónninkama: Paytaq tiyaykunqa qollqeta ch’uyanchiq hina, qollqeta mayllaq hina; Levípa churinkunataq ch’uyanchanqa, qorita qollqetawan hina ñit’inqa, chaymanta Señorpaq haywarinqaku haywarikuyta chanin kaypi. Chaymantataq Judápa Jerusalénpa haywarikuyninqa Señorpaq allin sonqoyuq kanqa, ñawpa p’unchaykunapi hina, ñawpaq watakunapi hina. Malaquías 3:1–4.
Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.
Isaíasqa Ahazwan tupaykun, churinpa señalta, sutinmi qhepa p’unchaykunapi “huk puchuq kutimunqa” nisqanta unanchan. Puchuqqa chaykuna “kutimunku” nisqakuna kanku. Isaíasqa mana allin rey Ahazwanmi tupaykun templota pichasqa kananpa historiantaq ukhupi, chay historiataq qallarin Milleritakunaq historiankupi 1844 watapi, hinaspataq mana kasukuyninrayku tukuchisqa karqan 1863 watapi. Qhepa p’unchaykunapi chay pichayqa pachak tawa chunka tawa waranqa runakuna sellasqa kanankupaq historiam. Sichus Milleritakunaqa 1844 watamanta qatiq Diospa kichasqa providencianta qatirkunku chayqa, llamk’ayta tukuchinman karqan.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Noqaqa Adventistakuna, 1844 watapi hatun llakikuy qhepaman, iñiyninkupi sinchita sayaspa, Diospa kichasqa providencianta hukllachasqa qatispa, kinsa kaq angelpa willakuyninta chaskispa, Santo Espiritupa atininwan kayta llapa pacha runakunaman willaspaqa, Diospa qespichiyninta rikunkuman karqan; Señorqa kallpawanmi llamk’anman karqan paykunapa churasqankuwan kuska; llamk’ayqa tukukunman karqan, hinaspa Cristoqa ñam kaykama hamunman karqan ayllunta chaskinanpaq, paykunapa premioyninkuman. Ichaqa llakikuy qhepapi hamuq iskayrayaywan mana yachay atiywan p’unchaykunapi, achka adventista iñiqkunaqa iñiyninkuta saqerqanku.... Chayhinaqa llamk’ayqa hark’asqa karqan, hinaspa pachaqa tutayaypi saqisqa karqan. Sichus llapa Adventista cuerpoqa Diospa kamachikuyninkupi hinaspa Jesuspa iñiyninpi hukllaychakuspa sayanman karqan chayqa, ¡may ancha hukniraymi ñawpaq historiayku kanman karqan!” Evangelism, 695.
The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.
“Diospa kichasqa providencianta hukllawas qatiq rispa mana qatipayta atisqankumanta,” paykuna 1856 watakama Laodicea hina kasqaman chayarqanku, hinaspa 1863 watapi qatiq hatarikuyninku, chunlla puriy qallariyninta señalasqa karqa, ñawpaq Israel runakunapa rikuchisqan hina, paykuna chunka kaq, tukukuq pruebankupi mana atipaykusqankumanta, chaymanta qatiq tawa chunka watakunapi chunlla pampapi wañunankupaq huchachasqa kasqankurayku.
Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.
Churinta Isaías nisqanmi qampis ñawpaqta qespichisqa simita qun, qhipa p’unchaykunapi tukupay templo mayllaypi “huk puchuq kutimunqa” nispa. Paykunapa “kutimuynin”qa Jeremíaswanmi rikuchisqa, paymanmi nisqa karqan, sapaqmi “kutimunman” chayqa, Diospa ricchakuqninman tukunqa. Pachak tawa chunka tawa waranqakunaqa chay llaquylla uyarisqamanta kutimuqkuna kanku.
Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.
Pachak tawqa chunka tawa waranqa runakunaqa huk llakikuyta pasarkanku, hinaspataq Señorninkuta suyarqanku. Paykunaqa Millerita willakuypa historiapin yachaq sipaskunawan rikch’achisqa karqanku, hinaspataq qallariypi chaymanta tukukuypi historiakunapipas ishkay k’aspi huk suyuman huñusqa kanku, Chawpi Tuta Qapariy pacha Santo Espíritu pampachakusqan tiempopin.
Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.
Mana allinchu mana kusikuyuq rey Acazqa Judá llaqtapa kamachiqninkunata rikch’achin, paykunaqa willakuyta uyarinqaku, ichaqa Isaías qhawachisqan willakuyta qhesachinqaku; chayta ruwaspaqa “mitk’akunku, urmakunku, p’akikunku, toqllaman urmakunku, hap’isqaña kanku.” Paykunaqa “wañusqakunawan rimanankupaq yachaqkunaman, hinaspa pakallamanta qhawariq layqakunaman, qaparispalla rimariqkunaman” maskaqkuna kanku; chayqa espiritualismo nisqapa kawsayninta rikch’achin, chaymanmi urmaykunku 2 Tesalonicensespi nisqa hatun pantachikuyta chaskispa. Acazpa 742 a.C. watapi Isaíaspa willakuyninta qhesachisqanqa 1863 wataman tupachkan, maypichus Millerpa willakuynin qhesachisqa karqan. Isaíasqa Millerta rikch’achin, hinaspa Isaíaspa hinallataq Millerpa willakuyninpas “qanchis kutikama” nisqapi sayarqan, chaymi Isaias qanchis kaq kapitulu, pusaj kaq versiculopi sayayninta tarin. Millerpa churin (Isaíaspa churin)qa qhipa p’unchaykunapi hamuq Elías kuyuriyninta rikch’achin.
The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.
Ahazpa contranpi rimarisqaqa, paypa chaskisqanta mana allinchasqanrayku, chaymi willakurqan hanaq llaqtamanta reywan atipasqa kananpaq; payqa qhepa p’unchaykunapi Kimsachasqa Huñuyniyuq Kunan Roma kasqa, papadoq kamachiynin urapi kachkan.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Hinaspapis Señorqa huk kutita rimawarqan, nispa: Kay llaqtakunaqa Shiloah unu mayupas llamp’u puriq yakuqta mana chaskispankurayku, Rezinwan Remalíaspa churinta kusikuspankurayku; chayrayku, qhawariychis, Señorqa paykunapa contranman apamunqa mayu yakuqta, kallpasapa, achka kaqta, Asiriapa reyninta hinallataq llapan hatun kaynintapas; payqa llapa rakinankunamanta wicharinqa, llapa patankunamantataq lloqsinqa. Judá suyunta pasaranqa; hunt’aspa, wicharispa, kunka kama chayanqa; rikrankunapa mast’ariynintaq hallp’aykipa anchon hunt’anqa, ¡oh Immanuel! Isaías 8:5–8.
Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.
Isaíasqa tinkurirqan mana allin rey Acazwan hanaq qochapa yaku purichina ñanpa tukukuyninpi, chaywanpas, bíblicamanta historiador-kunawan arqueólogo-kuna ukhupi mana sut’i yachasqa kanmanchu Cristo pacha hanaq qochaqa Siloam qochallañachu karqan icha mana, Isaíaspa profecíankunaq contexto-ninmi tukuy iskayrayayta qichun, imaraykuchus Isaías sut’inchan hanaq suyup reyqa Acazpa contran hamunanpaq kasqanta, payqa llamp’u puriq Siloahpa yakunkunata qichusqanrayku. “Siloah” sutinqa Antiguo Testamento-pi “Siloam” sutinutmi Nuevo Testamento-pi kachkan.
It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.
Siloam quchapim karqanmi Jesús ñawsa runata allinyachirqan, hinaspa millay rey Acazqa ñawsa Laodicea umalliqkunata rikch’achin, iskayninpipas 1863 watapi, hinallataq manaraq hamuq domingo kamachiy p’unchawpi allinyachisqa kayta mana munasqankurayku. “Shiloah” hinaspa “Siloam” sutikunaqa iskayninpipas “kachasqa” ninmi, huk willakuytaq Yayayuqmanta Churiman kachasqa karqan, paytaq chaymanta Gabrielman hinaspa ch’uya angelkunaman qusqa, Isaiasman apachinankupaq; paymi hanaqpachamanta “kachasqa” willakuyta apamurqan huk ñawsa Laodicea umalliqman.
The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.
Hanaq yuqay quchamanta maypichus Isaias willakuyta qawarichirqan, chayqa rikuchin maypichus Santo Espiritupa paraqa Diospa llaqtanman apachisqa kachkan, imaynachus Zacariaspa rikuyñinpi qori t’uruqkunapas rikuchin, utaq Jacobpa musquyninpi escalera nisqapas.
“That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Imatachus Dios noqanchikpaq waqaychasqanqa Zacarias qhelqapi, 3 ch’iqapi hinaspa 4 ch’iqapi, chaymanta 4:12–14 nisqapi rikuchisqa kashan: ‘Hinaqtin kutimuspani payta tapurqani, nispa: Imataq kay iskay olivo sach’a ramakuna, mayqenkunataq iskay qori t’uyukunawan kikinmanta qori aceite-ta uraykachkanku? Hinaqtin pay kutichiwashpa nirqan: Manachu yachanki kaykuna imas kasqanta? Ñoqataq nirqani: Mana, Señor mío. Chaymantataq pay nirqan: Kaykunaqa iskay llusisqa runakunan, pacha tukuy kaypa Señorpa qayllanpi sayaqkuna.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
Señorqa tukuy imaymana ruraqkunaq hunt’asqanmi. Payqa manam imaypis pisichisqa yanapakuykunayoqchu. Ñoqanchikpa iñiy pisi kayninchikrayku, kay pachaman k’askasqa kayninchikrayku, chaninnaq rimayninchikrayku, mana iñiyninchikrayku, rimasqanchikpi rikuchikusqanrayku, chhika llaquy llanthukuna ñoqanchikmanta muyuriq hamunku. Cristoqa manam simipi nitaq kawsayninpi sut’inchasqachu tukuy sumaqllapaq Kasqan hina, chunka waranqa runakunamanta aswan ñawpaq Kasqan hina. Almaqa yanqa kaqkunaman hawaykuspa kusisqa kaptinqa, Señorpa Espiritunqa ichhuyllataña paypaq ruranman. Qhawariyninchikqa pisi karu qhawaq kaspa, llanthutam rikun, ichaqa qhipapi kaq hatun k’anchaytaqa manam rikunchu. Angelkunaqa tawa wayrakunata hap’ispa hark’achkanku, phiñasqa kawallu kacharikuypaq p’akispa tukuy kay pachapa uyan patanta phawayta maskhaq hina rikuchisqa, purisqan ñanpi chinkachiytawan wañuypas apamuspa.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“¿Puñunanchikchu wiñay pachaq patanpi kashaspalla? ¿Qellqasqa, chiri, wañusqa hinachu kanchik? ¡Ay!, iglesiankunapi Diospa Espírituyninwan samayninwanpas llaqtanta phukusqa kanman, chaymi chakinkupi sayarispanku kawsanankupaq. Rikunayku tiyan ñanqa k’ichki kasqanta, punkuqa ñit’isqa kasqantapas. Ichaqa chay ñit’isqa punkuta pasaspanchikqa, anchuyninqa mana tukukuqmi.” Manuscript Releases, volumen 20, 216, 217.
The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.
“Quri aceiteqa”, Diospa Espiritunpa willakuyninkunam, hanaq qochamanta uraykamun, iskay quri tubo hina kay conducto nisqanta pasaspa; chay iskay testigokunam Bibliamanta hinallataq Profeciapa Espiritunmanta, utaq Antiguo hinaspa Nuevo Testamento, utaq ley hinaspa profetakuna, utaq Moisés hinaspa Elías.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Tukuy kay pachaq Señorpa qayllanpi sayaq ñak’asqakunaqa, huk ñawpaq Satanásman qusqasqa karqan chay tapaq querubínpa kasqan hina churasqa kanku. Paypa tiyanan muyuriq ch’uya kawsayniyuqkuna nisqankunawanmi Señorqa kay pachapi tiyaq runakunawan mana tukukuq rimayninta qatichin. Quri aceiteqa chay graciata sut’inchan, maywan Diosqa iñiqkunapa mechankunata hunt’asqa waqaychan, ama lliphipiykuspa wañukunankupaq. Sichus mana kay ch’uya aceite hanaq pachamanta Diospa Espiritunpa willakuyninkunapi ichaqa poured kasqanman hina uraykamunmanchu karqan chayqa, millaypa rurayninkunaqa runakunapa patanpi llapa kamachiyniyuq kanman karqan.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
Diosqa mana yupaychasqa kachkan noqaikuna mana chaskispa pay qespisqan willakuykunata apachimuwanchik chaykunata. Chayhinaqa qori aceitetam mana chaskinchikchu, mayqentachus pay almanchikman pourayta munan, tutapi kaqkunaman chayachisqa kananpaq. Waqyasqa hamuptin, “Qhawariychik, noviota hamushan; lloqsiychik tinkuq,” nispa, chay santo aceitet mana chaskiqkuna, chayri Cristo-pa gracianta sonqonkupi mana waqaychaqkunaqa, upa virgenkunahinataqmi tarinqaku mana listo kasqankuta Señor-ninkuwan tinkunankupaq. Paykunaqa manam kikinkupichu atiyniyoq kanku chay aceite jap’inankupaq, hinaspa kawsayninkuqa thuñisqa tukupun. Ichaqa Diospa Santo Espiritun mañakusqa kaptinqa, hinaspa Moisés hina rqakunanchik, “Gloriaykita rikuchiwanki,” nispa, Diospa munakuyninmi sonqonchikkunapi hunt’asqa kanqa. Qori tubokunawanmi qori aceite noqanchikman chayachisqa kanqa. “Ama kallpawanchu, nitaq atiyniywanchu, aswanpas Espirituywanmi, Hosts-pa Señor nin.” Justicia-pa Intin k’anchaq rayokunata chaskispa, Diospa wawakunaqa kay pachapi achkakuna hina k’anchanku. Review and Herald, July 20, 1897.
The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.
Ahazpa mana chaskisqankamanta willakuyqa Chaupi Tuta Qapariymanta willakuy karqa; chayqa Cristopa iskay kutin hamuyninman tukunanpaq karqa, sichus Laodiceapa pusariqninkuna 1856 watapi paykunaman “kachasqa” Laodiceaman willakuyta chaskisqakuq chayqa. Chay willakuyqa hinaptin kallpachasqa hatun qaparikuyman wiñanman karqa, Diospa llaqtanpas llamk’ayta tukuyninman apaspa samaypi kanman karqa. Chaypa rantinpiqa, paykuna kutirimurqanku chay q’añu millay qishqayman, maymantachus qispichisqa karqanku.
Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.
Isaiaswan Ahazwan rikuchisqa kanku pichanayku ruraypi fullerpa chakranpi, chaytaqa Malakías qillqapi kimsa kaq kapitulu nisqapi Conveniopa Kachaqninmi hunt’an. Paykunaqa simbólicamente churakusqa kanku maypichus “aceite” (huk willakuy) hich’aykusqa kashan Zacaríaspa rikuyñinpi; hinallataq qhepa p’unchaykunapi, Isaiaspa Ahazman willakuyninqa Islampa willakuyninmi kimsa kaq Ay nisqapa; pakasqa historiapa willakuyninmi qanchis trueno nisqakunamanta; pusaq kaq qanchismantam nisqapa willakuyninmi; uvas chakra nisqapa willakuyninmi; “Cheqaq Kay” nisqapa willakuyninmi; chaykunataq llapallanku Jesucristopa Revelación nisqapa imankuna kanku, mayqinchus qhepa p’unchaykunapi paqarichin fullerpa chakranwan rikuchisqa pichanata.
It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.
Karqanmi karqanpas “qanchis kutikuna” nisqapa willakuyninpas, Millerpa qallarichisqan rumimanta esquinapa uman rumikama tikrakuq; payqa ñawpaq cheqan yachachiymi karqa, chayraykutaq qhipa cheqan yachachiy kanan. 1863 watapi señalasqa karqa huk pichay ruwaypa tukukuynin, mayqinchus qallarirqa kimsakuna angelpa chayamunwan 22 octubre 1844 p’unchaypi, hinaspa qhipaman chayarqa “qanchis kutikuna” nisqapa k’anchayninman 1856 watapi. 1844 watapi iskay waranqa kinsa pachak watakunapa k’anchaynin huk qallariyta señalarqa, chaymi pusarqa chay tukukuyman, mayqinchus iskay waranqa pichqa pachak iskay chunka watakuna señalarqan. Ichaqa, Laodiceapa ñawsa kaynin, qallariypipas tukukuypipas, manam munanchu rikuyta iskaynin rikch’ayninkunapa tinkuyninta. 1863 wataqa huk pichay ruwaypa tukukuyninta rikuchin, chay ruwayqa wiñaypaqmi pasaq maypachachus huk willakuy kichasqa kananpaq mana sellasqa karqan; kimsakuna angelpa willakuynintaq mana sellasqa kichasqa karqa 22 octubre 1844 p’unchaypi.
The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.
Kimsa angelpa k’anchaynin, 1844 watapi kicharisqa karqa chayqa, manam sapallan k’anchaychu karqa; chayqa karqanmi ñaña White nisqanman hina, “kimsa angelpa ñawpaqman riq k’anchaynin.” Kimsa angelpa ñawpaqman riq k’anchayninqa 1844 watapi qallarin, hinaspataq ñawpaqman riysipan allinchakuypa tiempun tukukunankama; ichaqa ñawpaqta chayamurqan hina, hinaspataq qhipaman tukukuptin hina, kanmi kimsa angelpa huk sapa pruebayuq tiempo. Chay prueba tiempokuna, qallariyninpi hinaspa tukuyninpi, hinallataq rikuchinku huk pruebayuq ruwayta, Danielpa “yachay yapay” nisqanwan rikuchisqa, chaymi kimsa angelpa ñawpaqman riq k’anchayninpas.
The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.
Qallariypi pruebapa rurayninqa 1844 watapi qallarirqan, hinaspan ñawpaqman puriq k’anchay yachaypi yapakuspa wiñarqan 1856 watapi tukukuyninman chayanankama. Pruebapa pacha qallariy k’anchaypas, tukukuynin k’anchaypas, iskay visiónmi Danielpa pusaq kaq capitulonpi, chunka kimsayuq kaq hinaspa chunka tawayuq kaq versículopi kashan; chaykunan Adventismopa cimientonnta hinaspa chawpi sayachiq aswan hatun pilarninta rikuchin.
The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.
Ñawpaq angelpa pruebanan pacha qallarisqa 11 ñiqin agosto killapi, 1840 watapi, hinaspa tukukusqa ñawpaq llakikuypi 19 ñiqin abril killapi, 1844 watapi. Chaymanta iskay ñiqin angelpa pruebanan pacha qallarisqa, hinaspa puririsqa 22 ñiqin octubre killakama, 1844 watapi. Chay pachapi kinsa ñiqin angel chayamusqa, hinaspa kinsa ñiqin angelpa pruebanan pacha puririsqa Laodicea sutiyuq Adventismo kinsa ñiqin angelpa k’anchayninta 1863 watapi mana chaskispa qhispichikama.
The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.
Kimsa angelpa pruebanan pacha Millerita Adventismopaq qallariyniyoq karqan, tukukuyniyoqpas karqan, chay qallariywan tukukuypas kikin imata reqsichinanku tiyan, Jesucristoqa sapa kuti ima tukukuyninta qallariyninwanmi rikuchin. Kimsa angelpa ñawpaqman puriq k’anchayninpa kichakuyninqa karqan rikurimuyninpa k’anchaynin, nisqaqa “mareh” rikuy, Daniel qhelqap pusaq kaq t’aqapi chunka tawañiqin versiculopi. Kimsa angelpa ñawpaqman puriq k’anchayninpa tukukuyninqa karqan santuariota hostawan saruchakuyinpa k’anchaynin, nisqaqa “chazon” rikuy, chunka kimsayoq versiculopi. Iskay rikuykunaqa profecíapi hukllachasqa, may t’inkisqa kachkanku.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.
Chaymi qanchis kaq killapa chunka p’unchawninpi jubileo waqra trompetata waqachinki; pampachay p’unchawpinmi trompetata waqachinkichik llapa suyuyniykichikpi. Levítico 25:9.
The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.
Quchuy p’unchaypi waqachinapaq kashaq qepaq waqrapas, October 22, 1844 p’unchaypi, Jubileo waqrapas karqa, mayqinchus qanchis watakunaq santu muyuriyninta rikuchin, chaymi yapakuspa iskay waranqa pichqa pachak iskay chunka p’unchaykunaman chayan. Señorqa yuyarqan ñawpaq Israelta chiqanta Aullqasqa Hallp’aman pusayta, ichaqa paykunaq hatarikuyninku mana chayta ruwachirqachu. Señorqa yuyarqan kunan pacha Israelta chiqanta Aullqasqa Hallp’aman pusayta, ichaqa hatarikuymi mana chayta ruwachirqachu. Sichus kunan pacha Israelqa kimsa kaq angelpa ñawpaqman puriq k’anchayninman kasukusqa kanman karqa, hinaspa kay pachata willasqankuman karqa, Señorpas huk pachak watamanta aswan ñawpaqta kutimunman karqa.
In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.
Chaykunan rurananpaqqa, Señorqa Milleritakunapura huk tikrayta rurayman karqan, chay tikraytaq Escrituraspi Diospa pakasqa misterionnin nisqami reqsichisqa. Sichus Adventismokuna kimsa kaq angelpa ñawpaqman puriq k’anchayninta qatirqanku chayqa, Jubileo waqrapa trompetan tukukuyninkama hunt’asqa sonayman karqan; imaraykuchus qanchis kaq trompeta sonasqan p’unchaykunapin Diospa pakasqa misterionnin tukukusqa. Apocalipsis chunka kaqpi, chay trompetaqa, mayqinchus Jubileo trompeta kasqan, hinallataq kimsa kaq llakiypa trompetanpas, 1844 watapi octubre killapa iskay chunka iskayniyuq p’unchaypi sonayta qallarin.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Hinallataq angiltaq, tagmiyaqamnik takullruaqa imarmi nunamilu iluani nikllingalria, qilamun agyumini quksraullruaq, Angayuqaamun-llu atrinun ayuqunaqrulria, taqmaluni taqanelnguq, qilam cali iluani tamaita, nunam cali iluani tamaita, imarpem cali iluani tamaita piniaqellriit, tai’ni ellangqertuq ungavangqertuksaunani: Agli-llu ulluni iluani malrugnek-llu angilriit iluani nanvaqtaqellriit, mallguryugngami iluani, Guutem irr’irluni iluani nallunrituq taqesqellria, assirluni uqautellriatun kenkallriinut, sivullriit-llu qaneryaruat. Revelation 10:5–7.
The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.
1844 watapi octubre killapa iskay chunka iskayniyuq punchawpi qallarisqa pruebayuq pichaychasqa puriy, kimsa kaq angelpa ñawpaqman riq k’anchaynin kaspa, qallarisqa Daniel qhelqapi pusaq kaq kapitulu, chunka tawaq versiculopi kashaq k’anchaywan, tukukapusqataq Daniel qhelqapi pusaq kaq kapitulu, chunka kimsaq versiculopi kashaq k’anchaywan. Qallarisqa chunka tawaq versiculopa kutichisqanwan, tukukapusqataq chunka kimsaq versiculopa tapukuyninwan.
Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.
Chay iskay chunka isqun wataqa rikuchisqa karqan Isaiaspa waqyasqan willakuynin chay sut’inchasqa Judá suyupa Ahaz qhapaqman chayamunwan, hanaq suyuwan uray suyuwan ukhupi maqanakuy pacha. Chay iskay chunka isqun wataqa tukukurqan hanaq suyupa qhapaqninqa Israelta watasqa kamachiyman apakusqanwan. Chay iskay chunka isqun wataqa rikuchirqan kimsa kaq angelpa chayamunanta 1844 watapi, 1863 watapi hatariykama. Kimsa kaq angelpa ñawpaqman riq k’anchayninqa Isaiaspa willakuyninwan rikuchisqa karqan.
The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.
Chay ñawpaqman puriq k’anchayta mana chaskisqanmi Millerita kuyuyta tukuchirqan, hinaspa chay watukuy p’unchaykunapi Filadelfiapi Millerita Kuyuyqa Laodicea Iglesiaman tikrarqan. Chay chunka isqun watakuna 742 A.C. watapi qallarisqankuna, hinaspa chunka isqun watakuna 1844 watapi qallarisqankunapas, iskayninku qhepa p’unchaykunapi huk watukuy hinallataq ch’uyanchakuy ruwanakuyta rikuchinku, chayqa kinsa kaq angelpa ñawpaqman puriq k’anchayninpa qhipa watukuy p’unchayninmi.
In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.
Chay qhipa pruebanakuy ruwasqapiqa Diospa pakasqa misterionmi tukukunqa. Pachak tawa chunka tawa waranqa runakunaqa chay suyaqkuna, kutiriqkuna, hinaspa sellasqa kaqkunan.
Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.
Testimoniota watay, leytapas yachachiqniykunapa chawpinpi sellay. Ñuqataq Señorpi suyasqayki, Jacobpa wasinmanta uyanta pakakusqanmanta; paytaq qhawasaq. Qhawariy, ñuqa hinallataq wawakuna Señor qosqawanmi Israelpi señalkunapaq, musphaykunapaqpas kachkaniku tukuy atiyniyuq Señorpaqmantapacha, Sion orqopi tiyaqmantapacha. Isaías 8:16–18.
The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.
Qhipa p’unchaykunapi kimsañiqin angelpa ñawpaqman puriq achikyayninpa tukuyninpi suyasqa-pruebapa pacha, qallariyninpi suyasqa-pruebapa pacha maypichus qallarisqa karqan, chaypim qallarikurqan. Qallarikurqan Jesuspa makin hanaq pacha-man oqarispa willakusqanpi: “manañam tiempo kanqachu,” nispa. Chay rimariyqa karqan 22 octubre 1844 p’unchaypi, qanchisniyuq trompetapas, qanchis sagrado ciclo tukukuyninpi Jubileo-ta willarasqan hina. Qanchis wata ciklo, qanchis kuti yapasqa, cheqaqtapuni tawa chunka qanchisniyuq watakuna karqan, utaq iskay waranqa pichqa pachak iskay chunka p’unchaykuna.
1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.
1989 wataqa “tukukuypa pacha” kasqanta pachak tawa chunka tawa waranqa runakunapa kuyuriyninpi, hinallataq 1989 wataqa tukuchin pachak iskay chunka suqta watakunata, 1863 watapi hatarikuymanta qallarisqankuta. Pachak tawa chunka tawa waranqa runakunapa kuyuriyninqa qallarikurqan “tukukuypa pacha”pi, “qanchis kutikuna” nisqapa unanchanwan; imaraykuchus pachak iskay chunka suqtaqa chunka iskay pachak suqtachunkaq sapa chunkanmi, chaymantaq iskay waranqa pichqa pachak iskay chunkaq kuskanmi.
Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.
Jesúsqa sapa kuti huk imapas tukukuyninta rikuchinqa huk imapa qallariyninwan, chaymanta pachak tawa chunka tawan waranqa runakunapa kuyukuyninpa qallariyninqa “qanchis kutikuna” nisqa unanchaqwanmi señalasqa karqa, hinallataq imayna kasqantaq chay kuyukuyniyuq tukukuyninpi. Qanchis kaq angelpa waqaychasqan p’unchaykuna, maypichus Diospa pakasqa kaynin tukukun, qallarikurqan Apocalipsis chunka hukniyuq kaq qillqapa “kimsa pacha kuskan p’unchaykuna” nisqapa tukukuyninpi. Qanchis kaq Trompeta, mayqinchus kinsa kaq Llakiy kaytaq, iskay kaq notanta waqaycharqan octubre 7, 2023 p’unchaypi, chaymanta Diospa pakasqa kayninqa kunanmi tukukuchkan, imaynachus “willakuqnin profetakunaman nisqanta” hina. Kuyukuypa tukukuyninqa “qanchis kutikuna” nisqa unanchaqwanmi señalasqa kachkan, imaynachus chay kikin kuyukuypa qallariyninpas karqa.
At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.
Tukukuypi pacha 1798 watapi, Diospa phiñakuyninpa “qanchis kutikuna” chay chinchay suyuq hatun ayllunkunapaq tukukuqmi karqa; hinallataq Milleritakuna kuyuy tukukuyninpi, “qanchis kutikuna”wan tupanakuq chiqaqkuna qhisqichisqanmi 1863 watapi hatarikuq mana kasukuyta señalarqa. Jesúsqa sapa kuti imapas tukukuyninta qallarikuyninwanmi rikuchin, hinaspa ñawpaq angelpa kuyuy (Milleritakuna) kimsañiqin angelpa kuyuyta (pachak tawa chunka tawa waranqa runakuna) rikuchin. Iskay kuyuykunapas “qanchis kutikuna”wanmi qallarin, “qanchis kutikuna”wanmi tukukun. Kaykunataqa mana runaq yuyayninmanta lluqsichiyta atinkichu.
We will continue this study in the next article.
Kay yachakuyta qatiq artículope mast’arisunchik.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Maypichus kamachikuqninpi kashaqkunaqa mana tikranankuchu kay pachapa kikin munayman qhatiq, qhapaq tukuyta usuchiq kamachiykunamanqa, imaraykuchus mana atinankuchu chayta; hinaspapas atiykuyman chayanman chayqa, Cristopa rikch’akuynin kamachiykunaqa mana saqenmanchu. Achka yachachiyta qunan tiyan. ‘¿Pitaq Pay yachachinqa yachayta? ¿pitaq yachachinqa yachachiyta unanchanankupaq? Ñuñuta saqisqaakunata, ñuñumanta qechusqakunata. Kamachikuyqa kamachikuy patapi kanan tiyan, kamachikuy patapi; siq’iqa siq’i patapi kanan tiyan, siq’i patapi; kaypi aslla, chaypipas aslla’ ”. Chhaynatan Señorpa siminqa pacienciawan wawakunapa ñawpaqenman apamusqa kanan, hinaspa paykunapa ñawpaqenpi waqaychasqa kanan, Diospa siminta iñiq tayta-mamakuna rayku. “ ‘Arí, qhulluy simikunawan, huk simiwanpas kay llaqtaman rimarinqa. Paykunamanmi nirqan: Kaymi samay, kaywanmi sayk’usqata samachinkichik; kaymi kawsariy musuqchasqa; ichaqa mana uyariyta munarqankuchu. Chayraykun Señorpa siminqa paykunapaq karqa kamachikuy patapi kamachikuy, kamachikuy patapi kamachikuy; siq’i patapi siq’i, siq’i patapi siq’i; kaypi aslla, chaypipas aslla; ripunankupaq, qhipaman urmanankupaq, pakisqa kananankupaq, toqllapi hap’isqa kananankupaq, hinaspa jap’isqa kananankupaq.’ ¿Imarayku?—imaraykuchus mana kasurqankuchu paykunaman chayamuq Señorpa simita.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Kayqa niyta munan: mana yachachisqa kaqkunaqa, ichaqa kikinkupa yachay-ninkuta munakuspa waqaychasqaku, hinaspa kikinkupa yuyay-ninkuman hina llamk’ayta akllasqaku. Señorqa paykunaman kay pruebatam qon: paypa yachachisqanman qatiq hina churakunkuchu, utaq mana chaskispa kikinkupa yuyay-ninkuman hina rurankuchu; chaymanta Señorqa paykunata saqerpunqa mana pantay atina ruwaypa chiqap rurunman. Llapa ñan-ninchiskunapi, Diosman llapa servicioninchiskunapi, paymi rimawanchis: ‘Sonqoykita Qoway.’ Diosqa munan uyariq, yachachikuq espirituta. Mañakuyta allin kayninta qowan chaymi: munakuq, kasukuq sonqomanta samasqa kasqan.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Diosqa markan runankunamanta wakin imakunata mañan; paykuna ninku chayqa: Kay imata ruranaypaq sonqoyta mana qusqachu, Señorqa paykunata saqen yachayniyuq kasqankuta yuyaspa juzgayninkupi purinankupaq, hanaq pacha yachay mana kaqtin, kay qillqasqa simi hunt’akunankama [Isaías 28:13]. Manam ninaykichu: Señorpa pusakuyninta qatiqsaq huk t’aqapiña, chayqa juzgaynuywan allin tinkusqankama, chaymantataq kikiyki yuyaykunata sinchita hap’ipakuspa, Señorpa rikch’ayninman hina mana kamachikuyta munaspa. Tapuyqa kay hina kanman: ¿Kaychu Señorpa munaynin? amaqa: ¿Kaychu —–pa rimaynin utaq juzgaynin?” Testimonios para los Ministros, 419.