One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
1863 wata hatun iskay chunka suqta watakuna qhipaman, 1989 watapi Daniel chunka suqniyuq qillqap chunka suqtayuq qhipa soqta versikulunkuna kichasqa karqanku. Chay watapi ñawpaqta kichasqa yachayqa karqan sagrada historiapa reforma ruwanankunapa linyankunata reqsiy, hinaspa llapankuta hukninwan huknin tinkisqa kasqankuta rikuchisqa revelación. Chaymanta 1992 watapi, qhipa soqta versikulukunapa k’anchaynin mast’ariyta qallariq. Kay chiqaqkunapa ñawpaq llapa runakunaman willasqa qhawarichiykunaqa 1994 watapi karqan, hinaspa chay yachachiypa imayna kasqanqa reforma linyakuna karqan. 1996 watapi, “The Time of the End” sutiyuq revista lluqsichisqa karqan, chaypi Daniel chunka suqniyuq qillqap qhipa soqta versikulunkuna riqsichisqa karqan.
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
1996 wata watam karqanmi karqa willakuy sut’ichisqa kasqan, chayqa huk markam señalmi, chaymi 1831 watapi William Millerpa willakuynin sut’ichisqa kasqanwan kikinchasqa. Millerpa willakuyninqa taripay kicharisqa kasqanmanta willakuy karqa, Daniel chunka hukniyuqpa qhipa suqta versiculonkunataq taripay wichq’aypaq willakuy karqa. Millerpa willakuyninpa yachachikuyninqa Bibliapi rikuchisqa profetapa p’unchawtiempun karqa. Daniel chunka hukniyuqpa qhipa suqta versiculonkunapa yachachikuynintaq Roma kunan p’unchawpi kaqmi karqa (norte llaqtapa qhapaq kamachiq llullaqnin). Millerman sut’inchasqa metodología nisqaqa profecía hamut’anapa Chunka tawa Kamachikuyninkuna karqan. 1989 watapi sut’inchasqa metodología nisqataq, musuqchasqa kuyukuynikunaq “siki siki patapi” nisqan karqan.
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
Millerpa llamk’ayninqa karqan Diospa Siminpa atiyta sayachiy, chayqa contrapueston karqan papalpa tradicionesninkunaman hinaspa costumbrenkunaman, mayqenkunachus kay pachapi kallparaq karqanku waranqa ishkay pachak suqta chunka watakunata. Chayraykum Millerpa willakuyninqa ñawpaqta rikhurichisqa karqan 1831 watapi (chayhina Millerpa willakuyninta formalmente sayachispa), hinallataq iskay pachak ishkay chunka watakunamanta qhipaman, King James Biblia rurakusqanmantapacha. Future for Americapa llamk’ayninqa karqan Estados Unidospa rurolninta reqsichiy, papalpa wañuypaq nanaynin hampisqa kananpaq, utqaylla hamuq domingo leypi. Chayraykum The Time of the End revistam 1996 watapi rikhurichisqa karqan (chayhina willakuyta formalmente sayachispa), hinallataq iskay pachak ishkay chunka watakunamanta qhipaman, Estados Unidospa qallariyninmanta 1776 watapi.
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
Sapa iskay pachak iskay chunka watakunam sapa allinchay kuyuriypa yuyayninta huk ñawpaq pacha willakuypi tinkichirqan, chayqa manam reqsichikurqachu 2001 wata, setiembre killapa 11 p’unchawninmanta unayraqkama; imaraykuchus chay p’unchaypi kimsa ñak’ariy chayamusqanraqmi Señorqa llaqtanman kutichirqan Jeremías qillqapa soqta kaq kapitulumanta, chunka soqta kaq ch’iqninpi, chunka qanchisniyuq ch’iqninpipas nisqa mawka ñankunaman. Chaypim “qanchis kuti” nisqapa k’anchaynin yapamanta tarikusqa karqan, hinaspa chay k’anchay wiñaspa sut’icharqan iskay pachak iskay chunka kasqanta Daniel qillqapa pusak kaq kapitulumanta chunka kimsayuq ch’iqninta, chunka tawayuq ch’iqnintawan tinkichiq yupay kasqanta. Chunka kimsayuq ch’iqniypi “chazon” qhawayqa profetiku historiapa qhawaynin kasqan sut’ichisqa kachkan, hinaspa chunka tawayuq ch’iqniypi “mareh” qhaway, “rikch’akuyninpa” qhawaynin, sut’ichisqa kachkan. Chay iskay ch’iqnikunata tinkichiq t’inkisqam Gabrielpa Danielman yachachimuq hamusqan karqan, hinaspa Danielqa qhepa p’unchaykunapi Diospa llaqtanta rikch’akun, paykunaqa chay iskay qhawaykunapa t’inkisqanta entienden.
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
Chunka kimsan kaq rikch’ariyninqa “qanchis kutikuna” nisqanta reqsin (iskay waranqa pichqa pachak iskay chunka watakuna), chunka tawa kaqpa rikch’ariyninqataq iskay waranqa kinsa pachak p’unchaykunata (watakunata) reqsin. “Qanchis kutikuna” nisqa, uray kaq Judá suyupa contranpi, mayqinchus Judáta, Jerusalénta hinaspa santwariyuta reqsichin, 677 BC watapi qallarin; hinaspa iskay waranqa kinsa pachak watakuna, Jerusalénpa hinaspa santwariyupa kutichisqa kayninta reqsichiq, 457 BC watapi qallarin.
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
Iskay pachak iskay chunka watakuna kay iskay rikch’ayninkunata hukllachin, hinaspata iskay pachak iskay chunka yupayqa reqsirisqa karqa huk unancha hina, soldado aylluta chaymanta santuario-ta paganismopaq papalismopaq ch’inyay atiyninkuna saruspa uraychasqankuwan t’inkisqanmanta; chayqa rikuchisqa kashan ch’eqechisqa kay hina, Diospa piñakuynin hinapas. Iskay pachak iskay chunka watakuna hukllarqan santuario-ta saruspa uraychaymanta supaypa llamkaynin rikch’ayta, chaynallataq chay kikillan templota kutichiy Diosman sonqoyuq llamkayninpa rikch’ayninwan. Chayrayku iskay pachak iskay chunka watakunaqa huk unancha kashan, mayqinchus huk sagrado t’inkiyta rikuchin.
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
Imaynatachus Millerita kuyuyqa 1863 watapi hatarikuyninwan tukukusqa, chaymanta pachak iskay chunka soqtayuq watakuna qhipaman kinsa kaq angilpa kuyuyu chayamurqan; chaynaqa sut’incharqan iskaynin kuyuykuna “qanchis kuti” nisqapa simbolismonwan (pachak iskay chunka soqtayuq) t’inkisqa kasqankuta. Iskay pachak iskay chunka watakunaqa Millerpa 1831 watapi Bibliapa willakuyninta sayachisqanta t’inkirqan 1611 watapi King James Biblia rurakusqanwan; chaynallataqmi chay kikin pacha Future for America-ta t’inkirqan Amerikapa qallariyninwan, hinaqtin Amerikapa tukukuyninta reqsichispa.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
1844 wata 22 ñiqin octubre killapi, Rimayniyuq Kumpanansamanta Chasquiqa qonqaylla yaykurqan paypa Templonman, mayqintachus hatarichirqan tawa chunka soqtayoq watakunapi, 1798 watamanta, ñawpaq piñakuypa tukukuyninmanta, 1844 watakama, qhepa piñakuypa tukukuyninkama. Temploman yaykuyninqa ñawpaqta purirqan Santu Espíritu nisqapa ichakuyninwan Chawpi Tuta Qapariy kuyuchiypi, mayqintachus ñawpaqchasqa karqan Cristopa atipayninwan Jerusalén llaqtaman yaykuyninpi. Chay ishkay testigokuna qhawachinku: Chawpi Tuta Qapariy kuyuchiy qhepa p’unchaykunapi hukmanta ruwakuspaqa, Cristo hatarichisqa kanqa pachak tawa chunka tawayuq waranqa akllasqakunapa templonta. Chay ishkay kuyuchiykuna, maypichus chunka sipaskunapa parabolanpi Chawpi Tuta Qapariy hunt’akun, hukninwan hukninqa parallelon hina kanku.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Sapa kutinmi chunka sipaskunamanta rimarisqa yachachikuyman kutichisqa kani, pichqankuña yuyaysapakunam karqanku, pichqankuña mana yuyaysapakunachu. Kay yachachikuyqa nisqa simikama hunt’asqa karqan, hinaspapas hunt’asqa kanqa, imaraykuchus kay pachapaq huk sapaq churakuyniyuqmi, hinaspapas kinsa kaq angelpa willakuynin hina, hunt’asqa karqan, hinaspapas pacha tukukuyninkama kunan pacha chiqaq nisqa kaspa kachkanqaraq.” Review and Herald, August 19, 1890.
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
Milleritakunapa historiankunam (ñawpaq angelpa kuyuriynin) rikuchin Diospa atinyninpa aswan-aswan hatunyasqanta, qallarisqa kasqanta Danielpa qillqan 1798 watapi kichasqa kaptin. Chay atiyqa aswan yapakusqa Apocalipsis chunka kaqpi angel uraykamusqan 1840 watapa agosto killapa 11 punchawninpi. Chaymanta 1844 watapa abril killapa 19 punchawninpi ñawpaq llakikuy chayamusqa, hinaspataq tukukuyninpi pusarqa Espíritu Santopa ichakuyninman Exeter camp meeting nisqapi, qallarisqa 1844 watapa agosto killapa 12 punchawninpi, hinallataq mast’arisqa llaqtantinpi huk hatun unu wayq’u hina 1844 watapa octubre killapa 22 punchawkama.
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
Future for America nisqapa willakuyñin (kimsa kaq angelpa kuyuriynin) rikuchin Diospa atiyninpa astawan astawan hatunyayta, chayqa qallarin Danielpa libron 1989 watapi kichasqa kaptin. Chay atiyninqa yapay hatunyarqan Apocalipsis chunka pusaqniyuq kaqpa angelñin 2001 wata, septiembre killapa chunka hukniyuq p’unchawpi uraykumusqanwan. Chaymanta, 2020 wata, julio killapa chunka pusaqniyuq p’unchawpi ñawpaq llakikuy chayamurqan, chaymi tukukuypi apamunqa Espíritu Santopa hich’akuyta, mayqinchus nina hina allpa patapi mast’arikuspa purinqa Michael hatarisqankama, runakunaq gracia tiempun wisq’akusqankama.
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
1844 watapi 22 ñiqin octubre killapi, achka profecíakuna hunt’akúrqanku; chaymi reqsichin, qayllamanta hamuq domingo p’unchay kamachiypiqa, achka profecíakuna yapamanta hunt’akunanpaq kasqanta. Chay profecíakunamanta hukninmi rikch’aynin suyaypi qhipasqa kasqan, Habacuc qillqapa iskay ñiqin kapituluyninpi rikuchisqa hina. Habacuc qillqapa iskay ñiqin kapituluyninqa reqsichin punta kaq angelpa kuyukuyninpas, kinsa kaq angelpa kuyukuyninpas ima kasqanta. Iskay kuyukuykunapas tinkuchisqa kanku allin bíblica metodologíamanta rimanakuywan; chayqa hunt’akun kuyukuypa rantikunkuna ukhumanta, ñawpaq akllasqa llaqtataq chay rimanakuy rurakuq puriypi qhepaman saqisqa kachkaptin.
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
Willka ñawpaq angelpa historiampi rikch’ariqkuna amachananpaq karqan willakuyqa, cheqaqkunata riqsichiymi karqan (Millerpa kuyay anillunkuna), chaykunaq tukukuyninpi 1843 hinaspa 1850 watakunapi ishkay santu siq’ikuna patapi rikuchisqa karqanku. Chay rimanakuy rurasqapi huk llakiy atipanakuy kanqa, chaymi iskay awqanakusqa clasekunamanta t’aqanakuyta señalasqa, hinaspa hunt’asqa takyasqa qespichikuyman aswan ukhu consecraciónman waqyakuqmi karqan.
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
Chaymi Habacucqa reqsichin iskay clasekunapa chawpinpi kaq chhikaqta, cimientospi kaq cheqaq yachachiykunapa pruebanakusqan ruranapi. Chay pruebanakusqan rurayqa, iskay clasekunapa chawpinpi rimanakusqanta oqharispa, 22 octubre 1844 p’unchaypi upallayman chayasqan, tukukapun exactly maypichus Habacuc iskay kaq capitulon tukukun chaypi.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ichaqaqaqa Señormi ch’uya templonpi kachkan; tukuy kay pachaqa paypa ñawpaqenpi upallaychun. Habacuc 2:20.
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
Apunchikqa Señorqa usqhaylla yaykurqan paypa templon Millerita nisqaman, chaymantataq llapa kay pachaqa upallaypi kanan karqan, imaraykuchus chayamurqanmi huchakunamanta pampachakuy p’unchawpa antitípico kasqan, wañusqakunapa taripaynintaq qallarikurqanñam. Habacuc qelqapa iskay kaq capítulope profecía historianninqa tukukapun 22 de octubre de 1844 watapi, hinaspataq Jesusqa imayllapas huk imapa tukukuyninta reqsichin chay imapa qallariyninwan kuska. Iskay rikuykunaq qallariyninqa — ishkay waranqa pichqa pachak iskay chunka watakuna santuariota hostetawan saruchisqa kasqanmanta, hinallataq santuariopa hostepawan kutichisqa kasqanmanta rikuy — kuskallam qallarirqan, ichaqa iskay pachak iskay chunka wata karupi t’aqasqa; hinaspa tukukuptinkuqa, Habacuc qelqapa ISKAY kaq capítulo, ISKAY CHUNKA kaq versículopi tukusqa hina reqsichisqa karqanku.
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Achka hamuqlla hamuq domingo p’unchay kamachiypi, achka profeciakuna hunt’akunkaku. Chay profeciakunamanta hukninmi rikch’ariypa suyay-suyaynin, Habacuc qelqap iskay ñiqin kapitulumanta rikuchisqa hina. Habacuc qelqap iskay ñiqin kapitulumqa reqsichin ñawpaq angelpa hinaspa kinsa kaq angelpa kuyukuyninkupa kawsayninta. Iskay kuyukuyninkunapas tinkuchisqa kanku allin bíblico metodologíamanta rimanakuywan; chayqa ruwakun kuyukuypa rantikuqninkuna hinaspa ñawpaq akllasqa llaqtan runakuna ukhupi, paykunata chay rimanakuy ruwaypi saqespa pasashaqtin.
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
Kimsakuna willakuyta, mayqintaq kinsa kaq angelpa historiamanta rikch’akuqkuna amachanankupaq, chayqa cheqaq yachachikuykunapa reqsisqanmi (Millerpa qori ruminkuna), mayqinkunataq qhepaman tukukuyninpi 1843 watapi hinallataq 1850 watapi iskay sagradu tablapi rikuchisqa karqan. Rimanakuyqepi huk llakikuy karqan, mayqintaq iskay cheqninakuq clasekuna chawpinpi rakiyta señalan, hinaspataq cheqaq kasuqkunapaq aswan ukhu consecracionman waqyasqa karqan. Chaymanta Habacuc reqsichin iskay clasekunapa sapaqchasqanta, mayqinkunataq cimientopi kaq cheqaq yachachikuykunapa pruebananpi chayasqa karqanku. Chay pruebaykuy ruwayqa, mayqintaq iskay clasekuna chawpinpi rimanakuywan rikuchisqa karqan, hunt’asqa tukukunqa manaraq unaypi hamuq domingo leypi, chaypi maypicha Habacucpa iskay kaq kapitulu tukurqan.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ichaqa Señorqa kachkanmi santo templonpi: llapa kay pachaqa upallallapuni kachun paypa ñawpaqenpi. Habacuc 2:20.
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
Señorqa usqhayllam yaykunqa pachak tawa chunka tawa waranqa runakunapa templonman, hinaspa chaymantaqa tukuy kay pachapiqa upallaña kanqa, imaraykuchus antitípico Pampachanakuy P’unchayqa kawsakkunapa juicioyman chayanqa. Habacuc qelqapa iskay kaq capitulopi profético historiankama tukukun utqaylla hamuq domingo kamachikuypi, hinaspa Jesusqa sapa kuti reqsichin imapa tukukuynintapas imapa qallariyninwan kuskata.
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
Kawsaqkunapa taripayninqa qallarikurqan 11 septiembre 2001 watapi, ichaqa chay taripayqa huk ruwanakuy hinam. Chay ruwanakuyqa Diospa wasinmanta qallarin, chaymantaq huk p'unchawpi chayan taripay hamunanpaq Diospa wasinmanta hawapi kaqkunaman. New York llaqtapa hatun wasikuna urmachisqa kaptin, Jerusalen llaqtata puriq selloq angelpa, iglesiapi ruwasqa millay mana allin ruwaykunamanta llakikuqkunataq waqaqkunatapas señalwan churashanwan rikuchisqa taripayqa, hinallataq kay hallp'api ruwasqa millay mana allin ruwaykunamanta taripaypas qallarikurqan. Manaraq karu domingo kamachiy hamuqtin, Cristoqa pachak tawa chunka tawa waranqa runakunapa templonta sayarichiy llamk'ayta tukurusqaña kanqa, chinkachiq angelkunataq Jerusalenpa hawanman taripayta apamunqaku.
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
Chayqa pachak tawa chunka tawa waranqa runakunaqa huk unancha hina hoqarisqa kanku, hinaspataq kawsaqkunapa taripayqa qallarin huk qhatuqpaq, Edom, Moab, hinaspa Amonpa churinkunamanta kurakakunawan rikuchisqa, Daniel qillqap chunka hukniyuq kapitulu, tawa chunka hukniyuq versikulo nisqapi.
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
Ñawpaq angelpa Millerita kuyuyta icha kinsa kaq angelpa atiyniyuq hatun kuyuyta qhawarispaqa, allinchasqa kuyuypa hunt’asqa willakuyninqa chiqaq kaypa aswan-aswan riqsichisqanmi, chaymi Santo Espiritupa hich’akuywan tukukuq. Santo Espiritupa hich’akuyninqa qhipa p’unchaykunapa profeciankunapa chawpinmi. Chayraykun mana yuyayniyuq sipaskuna mana aceiteyuq kanku, yuyaysapakunataqmi aceiteyuq kanku. Aceiteqa parachanmi.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
Paykuna ninku: Sichus huk qhari warminta qarqun, chay warmi paymanta ripuspa huk qharipa kapunman, ¿kutinchu payman kutimunman? ¿Manachu chay allpa ancha q’elli k’icharinqa? Qamri ichaqa achka munasqaykikunawan qhari warmi hina mana allinta purirqanki; chaywanpas, kutimuy ñuqaman, nispa nin Señor. Hawa pampakunaman ñawiykita oqarispa qhaway: ¿maypitaq mana qhellichasqa kanki? Ñankunapi paykunata suyaspam tiyakurqanki, chunlla pampapi Arabia runa hinataq; hinaspa qam qhellicharqanki allpata mana allin warmi-qhari puriyniykiwan, millay ruwasqaykiwan ima. Chayraykun para tamyakuykuna hark’asqa karqan, qhipa paranpas mana karqanchu; hinaspa qamqa sirviq warmipa uyanta hina uya-niyuq karqanki, p’enqakuymantaqa mana munarqankichu. ¿Manachu kunanmanta ñuqata waqyaspa ninki: Taytay, qammi wayna kasqaymanta pusaqniy kanki? Jeremías 3:1–4.
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
Pasaje nisqapi (hinallataq llapan profetakunapas qhepa p’unchaykunamanta rimanku), Diosmi reqsichin llaqtan runakuna qharichakuyta ruwasqankuta, chay hinaqa huk waynraq warmipa urkunanpi kasqan hina uyachayniyuqkama. Qhepa p’unchaykunapi waynraq warmiqa papal atiyniyoq kaymi, urkunanpitaq munayniyoq, yuyaychasqa akllayta rikuchin. Diospa qhepa p’unchaykunapi llaqtan runakuna mana allinmi kanku, ichaqa Diosqa qhipa qayayta qochkanraqmi, mayqen chayman chayasqankupas, waynraq warmi hina kikillan yuyaychasqa akllayman hamusqankukama. Paykunaqa huk karakterta wiñachirqanku, tawa kaq miraywan rikuchisqa, maypichus intita yupaychaypaq wakichisqa kanku, Ezequiel qelqapa pusaq ñiqin kapítulopi tawa kaq miraywan rikuchisqa hina.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Chayamunña pacha chayamunña cheqaq k’anchay moral tutayay ukhupi lliphiyananpaq. Kimsa kaq angelpa willakuyninqa kay pachaman apachisqa karqan, runakunata waqyaykuspa ama uywaqa señalninta, nitaq imagenninpa señalninta chaskinankupaq urqunkupi otaq makinkupi. Kay señalta chaskiyqa ninmi uywa ruwasqan hina kikillan yuyayman chayanata, hinaspa kikillan yuyaykunata sayachinata, Diospa siminpa chiqan contranpi. Tukuy kay señalta chaskiqkunamantaqa Dios nin: ‘Paypas Diospa phiñakuyninpa vinonta upyanqa, chayqa mana imawanpas chaqrusqa kaspa phiñakuyninpa qeruman hunt’asqa; hinaspa santo angelkunapa ñawpaqenpi, Corderopa ñawpaqenpipas ninawan azufrewan ñak’arichisqa kanqa.’” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
Jeremíasqa kay qhepa p’unchaykunapi Diospa llaqtanta reqsichinña, paykunam waqcha warmipa urqunpi kasqan señaltañam hap’ishanku. Bestiapa unanchasqanta chaskinankupaq qayllañapin kashanku, imaraykuchus paykunam “mana allin” kanku. Chayraq citaq pasaje nisqapi, Hermana Whiteqa kayhinataqmi mastaraj nispa qatiykun:
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
“Sichusqaykiqa cheqaq k’anchay, tawa kamachiypa samana punchawninta qhawachispa, hinaspa Diospa siminpi mana ima sayaynin kasqanta domingo punchaw waqaychanapaq rikuchispa, chaywanpas qam llulla samanamanraq hap’ipakunki, mana munaspa ch’uyaqchaspa waqaychayta chay samanata Diospa sutichasqan ‘Ñoqaqa ch’uya punchay’ nisqanta, uywapa señalninta chaskinki. ¿Hayk’aqtaq kayqa pasakun?—Maypachachus kasukunki chay kamachiyta, domingo punchaw llamk’aymanta sayanaykipaq hinaspa Diosta yupaychanaykipaq kamachisusqaykita, chayta yachaspayki Bibliapi mana huk simillapas kasqanta domingoqa imapas kanman chaymanta aswanqa llank’ana común punchaw kasqanmanta hukmanta, qammi allinchaspa chaskinki uywapa señalninta, hinaspa mana chaskiyta munanki Diospa sellonta. Sichus kay señalta chaskisunchik urqunchikpi otaq makinchiqpi, mana kasukuqkunapaq nisqa taripaykunan urmamunanmi ñuqanchikman. Ichaqa kawsaq Diospa sellonqa churakun Señorpa samananta yuyaychaspa allin sonqowan waqaychaqkunaman.”
“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
“‘Diosqa rikurqanmi kay pachapi runapa mana allin kaynin ancha hatun kasqanta, sonqon yuyayninkunapa llapa rurayninpas sapa kuti mana allinlla kasqanta…. Kay pachapas Diospa ñawpaqenpi waqlliykusqa karqan, hinaspataq kay pacha qapariywan sinchi maqanakuywan junt’a karqan…. Hinaptin Diosqa Noéman nirqan: Llapa aychayuqkunapa tukukuynin ñawpaqniyman chayamunña; paykuna rayku kay pacha maqanakuywan junt’a kasqanrayku; qhawariy, paykunata kay pachawan kuska chinkachisaq.’ Chayrayku paykunaqa t’aqasqa kananpaq karqanku, Diospa kamaqnin pacha, chanin runakuna kusikuywan tiyakunankupaq kamasqa kasqanta qhellichasqankurayku.”
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
“‘Noé paqarin p’unchaykunapi hina kasqanman hina,’ nispa Cristo willakuran, ‘chay hinallataqmi runapa Churinpa p’unchaykunapipas kanqa.’ ¿Manachu chay hinalla? Pipas sapa p’unchay lluqsichisqa qillqakunata qhawarispaqa huch’akunapa achka yupayninta rikunman—machay, suwa kay, qichuy, qolqeta pakaspa apakuy, wañuchiy. Wakinkutinmi llapa ayllukunata wañuchinku, chay runapa mana paypa kaq qolqeta utaq imakunata munasqanta hap’iyta munaynin hunt’akunampaq. Kay pachaqa cheqaqtapuni Noé paqarin p’unchaykunapi hina tukuspa purin, runakuna Diospa kamachiykunata sut’ita mana yupaychaspa.” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
Jeremíasqa qhepa p’unchaykunapi Diospa llaqtanta reqsichin, intiyman k’umuyta qallarinankupaqña; chayta ruwaspanmi ninqa: “para wayq’ukunata hark’arqanku, manataq qhipa para karqachu; qamqa huk wayna warmipa uyanta hina uyayuq karqanki, p’enqakuytataq mana munarqankichu.” Diospa llaqtanmanta qhepa p’unchaykunapi “millay runakuna” mana qhipa parata chaskinkuchu, p’enqakuytataq mana munankuchu; yuyayninkuqa sapa kuti mana allinman tukusqa, Noépa willakuyninpi rikuchisqa hina, hinallataq Ezequiel qanchis pusaqniyuq capítulo ukhupi iskay kaq millay ruwasqapi rikch’ayninkuna wasi ukhukunapi rikuchisqa hina.
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
Jeremías willakuyta qon qhepaman p’enqayniyoq mana allin runakunaman Diospa llaqtanpa qhepa p’unchaykunapi, paykuna “waqyanankupaq” “chay” “pachamanta” paykunapa “wayna kayninkupa pusariqninta.” Adventismopa wayna kayninpa pusariqnin karqan Habacucpa iskay tablankuna hinallataq chaykunapi rikuchisqa qori rumi-kuna. Sapallan suyaymi kan chay mana allin kaymanta lluqsiypaq, mayqanmi qhepa p’unchaykunapi Diospa llaqtanpa mana allin runakunaman wiñay wañuyta apanqa, chayqa waqyaymi qallariypi pusariq karqan Diosman, mayqanmi chayamurqan “tukukuypa pacha” nisqaman 1798 watapi.
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
Ñawpaq kaq huk angelpa icha kimsa kaq angelpa historiapin hatun tapukuyqa kaymi: qhepa para chaskinkichu mana chaskinkichu. Chay qhepa para qallarikurqa nacionkuna phiñakuspa, 11 septiembre 2001 p’unchawpi.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Chay p’unchaykunapi, salvación llamk’ay tukukuyman chayaykaptin, llakikuy kay pachaman hamusqa kanqa, hinaspa naciónkuna phiñasqasqa kanqaku, ichaqa hark’asqa kaspa ama kinsa kaq angelpa llamk’ayninta hark’anankupaq. Chay p’unchaykunapi ‘qhipa para,’ utaq Señorpa qayllanmanta samariy, hamunqa, kallpachananpaq kinsa kaq angelpa sinchi qaparayninta, hinaspa santo runakunata wakichinanpaq sayaykunankupaq chay pachaqpi maypachachus qanchis qhipa plaga hich’asqa kanqa.” Early Writings, 85.
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
“Qhipa para”, mayqinchus “samaykuy kawsachiq” nisqawanpas riqsichisqa, qallarikurqan maypachachus nacionkuna phiñakurusqanku chay pacha, hinallataq chay pacha “salvacionpa ruranan” wisq’ayta qallarikurqan. Apocalipsis qanchisniyuqpi tawa angelkunaqa tawa wayrakunata hark’aspa hap’inku pachak tawa chunka tawa waranqa runakunapa sellaynin hunt’akusqankama; hinallataq Ezequiel qanchis tawa isqunniyuqpi, chay ruranam rikuchisqa kachkan angelkuna Jerusalén llaqtapi millay ruwaykuna rurasqankumanta llakikuspanku waqaspa qapariqkunapa urkunkunapi señalta churashaqtinku hina. 11 septiembre 2001 p’unchaypi angelkunaqa qallarikurqanku pachak tawa chunka tawa waranqa runakunapa urkunkunapi señal churaypa tukuchay rurananta.
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
Kinsa angelpa qhipa ruwayninqa hunt’akun qhipa para urmaykuptin, chaymi “kallpachakuy” nisqapas, huk willakuy kaspa.
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. Isaiah 28:12.
Paymanmi nisqan: Kaymi samayqa, chaywanmi sayk’usqakunata samachinkichik; kaymi kawsariykachaypas; ichaqa manam uyariyta munarqakuchu. Isaías 28:12.
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
Isaías libropi paykuna mana uyariyta munasqanku willakuyqa akllusqa simikunawan willasqa willakuymi, hinaspataq “siki siki qillqasqa hina, hinaspataq huk sikiq patanpi huk siki” nisqapa rurayninmanta rikch’ariq pruebay willakuymi.
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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
Ichaqa Señorpa siminqa paykunapaq karqa kamachiy hawanpi kamachiy, kamachiy hawanpi kamachiy; siq’i hawanpi siq’i, siq’i hawanpi siq’i; kaypi asllata, chaypitaq asllata; chayhina kananpaq, purispa qhipaman urmankuman, p’akikunkuman, toqllaman urmaykunkuman, hinaspa hap’isqa kankuman. Chayrayku, uyariychik Señorpa siminta, qamkuna burlakuq runakuna, Jerusalén llaqtapi kay llaqtata kamachiqkuna. Imaraykuchus qamkuna ninkichik: “Wañuywan rimanakuyta ruwarqayku, uku pacha wanusqakunapaq tiyanawanpas acuerdopi kachkanchik; phutimuq muchuy p’asaspa hamuptinpas, manam noqaykumanqa chayamunqachu; llullakuypim pakakuyta ruwarqayku, llullasqapitaq pakakusqayku.” Isaías 28:13–15.
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
Señorpa Simin, samaykuywan kawsariy willakuy kasqanrayku (qhipa para), paykunata “purinankupaq, qhipaman urmanankupaq, p’akikunanpaq, toqllaman urmanankupaq, hinaspa apasqa kanankupaq” rurachin, qusikuywan asikuq runakunamanmi qosqa, “kay Jerusalen llaqtapi kay runakunata kamachiqkunaman.” Jerusalenmi maypin angelkuna waqaq hinaspa qaparikuqkunata señalan, hinaspa ñawpaq machu runakuna, confiakusqankuta traicionaqkuna, ñawpaqta urmananku.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“Qispichiypa señalninqa churakusqa kachkan chaykunapi, ‘llakikuspanku waqaspa tukuy millay ruwaykunamanta ruwakusqankumanta.’ Kunanqa wañuchiq angel lluqsiykun, Ezequielpa rikuchisqanpi rikuchisqa hinata wañuchiy armakuna apaq runakunawan, paykunaman kamachiy qosqa kaspa: ‘Tukuyta wañuchiychis machukunatawan waynakunatawan, sipaskunatawan, wawakunatawan, warmikunatawan; ichaqa ama qayllaykuychischu mayqin runamanpas señalniyuqman; hinaspa qallariychis Santuariyymanta.’ Profeta nin: ‘Paykuna qallarikurqanku wasipa ñawpaqpi kaq machu runakunamanta.’ Ezequiel 9:1–6. Chinkachiy llamk’ayqa qallarin chaykunamanta, pikunachus llaqtapa espiritu guardianninkuna kasqankuta rimarqanku. Llullaq qhawariqkuna ñawpaqta urman. Manam kanchu mayqanpas khuyapayakuq ni waqaychaq. Qharikuna, warmikuna, sipaskuna, huch’uy wawakunapas kuskalla chinkachisqa kanku.” The Great Controversy, 656.
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
Qatiq qillqapiqa, 1989 watapi chayamusqa yachaypa yapakusqanmanta rimayta qatiqkuchkanchik.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Huk uyarikun ukhamanta qhawariq, llapa runakunap sunqunkuna liyiq, kaykunamanta nin, paykuna achka k’anchayniyuq kasqankumanta: ‘Manam llaqisqaschu nitaq mancharisqaschu kashanku, ima kasqankumanta, allin kawsayninkumanta, espiritup kawsayninkumantapas.’ Arí, kikinkup ñanninkunatan akllakusqaku, alma ninkupas millay ruwayninkupin kusikukun. Noqapas pantasqa yuyayninkutam akllasaq, manchakusqankutapas paykunaman apamusaq; imaraykuchus waqyaptíy manam pipas kutichirqachu; rimaptíypas manam uyariwarqankuchu; astawanqa ñawpaqypi mana allintam ruwarqaku, mana kusisqaypi kaqtantapas akllakurqaku.’ ‘Diosqa kallpayoq pantachiytam paykunaman kachamunqa, llulla simita creenankupaq,’ imaraykuchus manam chiqaq kayta munaspa chaskirqankuchu, qispichisqa kanankupaq, ‘aswanqa mana chiqap kaqpi kusikurqaku.’ Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.”
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
Yachaqachiq hanaq pacha manta tapurqa: “¿Ima aswan kallpayoq pantasqa umata sallqachinman chaymanta, allin cimientopi sayachisqaykita sut’ichaylla hina qhawarispa, Diospas ruwayniykikunata chaskisqanta yuyaspa, chiqaqpiqa achka imakunata kay pachaq kamachikuyninman hina rurashanki, chaymanta Jehovápa contranpi huchallikuspa? ¡Ay!, jatun llullakuymi, sonqota jap’iq, musphachiq pantasqami chayqa, cheqaq kayta huk kutita reqsisqakuq runakunapa yuyayninkuta atipaspa, diosllaq kasqapa rikch’ayninta espiritunmanta, kallpanmantapas pantaykuptinku; qapaq kasqankuta, imayuq kasqankuta, mana imapas pisiq kasqankuta yuyaykuptinku, chiqaqpiqa llapa imapipas pisiq kashaqtinku.” Testimonies, volumen 8, 249, 250.