The parable of the ten virgins illustrates the experience of the Adventist people.
Chunka sipas chunka virgenkunaq parlawanqa Adventista llaqtapa experiencianta rikuchin.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mateo 25 nisqapi chunka sipaskunapa willakuyninqa Adventista runakunapa experiencianta pasaytaqmi rikuchin.” The Great Controversy, 393.
Millerite Adventists fulfilled the parable to the very letter.
Adventistakuna Millerista nisqakunaqa chay yachachikuytaqa sut’inta, llapallanman hinalla hunt’arqanku.
“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 kuti chunka sipaskunamanta rimayman kutichisqa kani, pichqaqa yuyaysapa kasqankumanta, pichqaqa mana yuyayniyuq kasqankumanta. Kay rikch’ayqa nisqanta hina llapa letra hinam hunt’asqa karqan, hinaspa hunt’akunqaraqmi, kay pachapaq huk sapaq apayniyuq kasqanrayku; chaymanta, kimsa kaq angelpa willakuynin hina, hunt’asqam karqan, hinaspa pacha tukukunankama kunan p’unchay chiqaq kuska willakuy kachkanqa.” Review and Herald, August 19, 1890.
The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.
Ñawpaq angelpa kuyukuyninpa willakuyninmi kinsa kaq angelpa kuyukuyninta rikuchin, hinaspa kay parabolapa qhipa umalliqninqa kaymi: sipaskuna aswantaqa wirata charinkuchu mana, chaymi qhipa paraq willakuynin.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Kan huk pachapi kachkan mana allin kaypi, llullakuypi, pantasqa yuyaypi, wañuypa llanthunpi hinallataq,—puñusqa, puñusqa. Pitaq sunqunpi nanaywan llank’achkan paykunata rikch’achinankupaq? Ima kunan simitaq paykunakama chayanman? Yuyaynīqa apasqa kachkan hamuq p’unchawkunaqman, maypacha señal qosqa kanqa: ‘Qhawariychik, Qosan hamushan; lloqsiychik paywan tupaq.’ Ichaqa wakinkuna suyanqaku lámparankuta hunt’achinankupaq aceitetarisaq, chaymantaqa qhipa p’unchawpi yachanqaku aceitewan rikuchisqa carácter mana hukman qusqachu kasqanta. Chay aceiteqa Cristoq chanin kayninmi. Chayqa carácterta rikuchin, carácterqa mana hukman qusqachu. Mana pipas hukpaq allinman hap’iyta atinchu. Sapa hukmi kikillanpaq mask’anqa huchapa tukuy qhelqenmanta pichasqa carácterta.” Bible Echo, May 4, 1896.
The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.
Parábolapi “aceite”-ninqa “carácter”-ta rikuchin, chaymantaq “Cristopa justicia”-ntapas. Huk santificasqa carácterqa Diospa Siminta mikhuqkunallamanta ruwasqa kan.
Sanctify them through thy truth: thy word is truth. John 17:17.
Paykunawanqa cheqaq kayniykiwan: simiykiqa cheqaq kaymi. Juan 17:17.
The “oil” is also the messages of God’s Spirit.
“aceite” nisqaqa Diospa Espíritunpa willakuyninkunam hinallataq.
“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.” Review and Herald, July 20, 1897.
“Diosqa mana yupaychasqa kan, paypa qhawaykuykunata qowasqanchikta mana chaskispa. Chhaynataq qori wirataqa mana chaskinchikchu, chayta payqa almaikunaman hich’ayta munan, tutapi kaqkunaman chaymanta qusqanapaq.” Review and Herald, July 20, 1897.
The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.
“aceite” nisqaqa Diospa Siminmanta willakuykunam, chaykunam apamun Cristoq allin kawsayninpa ch’uyaqkuyta ruraq qayllayninta. Chunka virgenkunapa yachachikuyninpi, mayqinchus Habacuc iskay kaq kapitulumanta profecía kan, Chawpi Tuta Qapariy willakuymi, mayqinchus Cristoq allin kawsayninpa willakuynin kan, 1888 watapi hatarikuypi Joneswan Waggonerwan willakusqankuman rikch’achisqa hina.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Señorqa hatun misericordianwanmi kachamurqa aswan ancha chanin willakuyta llaqtanman, ancianokuna Waggonerwan Joneswan. Kay willakuyqa karqa aswan sut’ita kay pachapa ñawpaqenman apamunanpaq hoqarisqa Salvadorniyta, tukuy kay pachapa huchankunapaq sacrificiota. Kayqa rikuchirqa iñiywan justificaciónta Garantíapi; runakunata waqyasharqa Cristopa justicia chaskinankupaq, mayqinchus rikuchikun Diospa tukuy mandamientonkuna kasukuypi. Achkha runakunaqa Jesusmanta qonqarapusqaña karqaku. Paykunaqa necesitayarqaku ñawinkuta dirigisqa kananpaq paypa divino personanman, paypa méritonkunaman, hinallataq mana hayk’aq tikraq munakuyninman runa ayllupaq. Tukuy atiynin qosqañam makinman, runakunaman qhapaq qokuykunata raqirinampaq, yanqalla mana atiyuq runa ariqman qorqa mana chaninnaq pay kikinpa justicianpa qosqanta. Kaymi Diospa kamachisqan willakuy kay pachaman qosqa kananpaq. Kayqa kimsa kaq angelpa willakuyninmi, hatun qapariyniyoq willakusqa kananpaq, hinallataq Espíritunpa achka tupu jich’aykusqanwan kuska.” Testimonies to Ministers, 91.
The message is the message of the latter rain.
Willakuyqa qipa paraq willakuyninmi.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Qhipa paraqaqaqaqa Diospa llaqtanman urmaykuyta tiyan. Huk atiyniyuq angel hanaq pachatam uraykamunqa, hinaptinpas tukuy kay pachaqa paypa k’anchayninwan qhanchasqa kanqa.” Review and Herald, April 21, 1891.
When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.
Atiy kallpayuq angil 11 septiembre 2001 p’unchaw uraykamusqanpi, qhipa para qallariqmi ch’iqchiyta, hinaspa Milleritakunaq willakuyninqa, chunka sipaskunaq rikch’ayninpi hinaspa Habacuc qelqaq iskay kaq kapitulunpi sut’ichasqa hina, kutimuyta qallariq. Chaypim Diospa qhipa p’unchaw llaqtanqa angilpa makimpi kachkaq librota mikurqan, chayta ruwaspaqa Jeremíaspa ñawpaq ñankunaman pusasqa karqan, chayraykutaq qhawariqkuna tukurqan, paykunaqa waqaychana putututa waqachinankupaq karqan. Pututuq waqaychasqanqa Laodiceapi willakuymi karqan, Isaíaspa sut’ichasqanman hina hatun qapariy hina rikuchisqa.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Qhapariy sinchi, ama waqaychaychu; waqayniykita waqrapa hinam hatarichiy, hinaspa llaqtayman huchankuta rikuchiy, Jacobpa wasinmanpas huchankunata. Isaías 58:1.
The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.
Ñawpaq kaq huknin angelpa, kinsantin angelpawan musuqchasqa kuyuyqa qallarin “pacha tukuypi.” Chay pachapi kan “yachay yapakusqa”, chaymi chay hina kawsachkaq mirayta pruebanqa, ichaqa chay yachay huk formalchasqa willakuy hina rikhurichisqa qhepantaraq. Chaymantaña chay formalchasqa willakuyqa “atiyniyuqchasqa” kan, hinaspa chay atiyniyuqchayqa huk angel uraykuywan señalasqa kachkan. Angelpa uraykuyñataq Habacucpa rimanakuyninta reqsichin, iskay klasen runakunañataq huk willakuyta reqsiyta qallarin, chay willakuyqa qhepa paraq cheqaq willakuyninpas kanman utaq llulla willakuyninpas kanman. Hinaptin wiñay simi hap’iqkunaqa Diospa qhawaqnin runankuna tukunku, hinaspa huk waqaychasqa pututu waqaychay willakuyta waqachiyta qallarin.
The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.
Cheqaq trompetaq willakuyqa Habacucpa ishkay tablankunapi rikuchisqa k’anchaymanmi sayasqa kachkan. Chayqa Laodiceaman willakuymi, hinaspa Diospa llaqtanpa huchankunata reqsichiq willakuymi. Rimanakuyqa astawan kallpachakun ñawpaq llakikuykama, chaypi huk claseqa “asipayaykuna tantanakuy” nisqaman tukuspa, cheqaq ricchariqkunaqa qayllachisqa kanku ñawpaqman kutimunankupaq, llakikuy manaraq chayamushaqtin willakuypaq imayna ruphaywan rikuchikusqankuta yapamanta hap’inankupaq. Ricchariqkuna kutimuspaqa, paykuna reqsirqanku “suyay pacha”pi kasqankuta, hinaspa mana hunt’akunaq hina rikurisqa willakuyqa cheqaqtapuni hunt’akunanpaq kasqanta, ichaqa Diospa ordenninman hina. Chay willakuyqa pisi pacha ukhupi wiñarqaku (ichaqa pacha kachkarqanpuni), hinaspa willakuy chayamuqtinqa “Chawpi Tuta Qapariy” nisqa willakuy hina rikuchisqa kachkan; chayqa mana huk musuq willakuychu, aswanqa angel uraykamuqtin kallpachasqa qallarirqa chay willakuypa yapay wiñayninllam.
At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.
Willakuy chayamunan hinallataq, angelpa uraykuyñinpi qhawariqkuna hina sayariyta chaskiqkunawan mana chaskiqkunawanpas t’aqanakuy hunt’asqa karqa. Chay t’aqanakuymi reqsichin maypicha sellokuna churakapun huk pachak tawa chunka tawa waranqa runakunaman, qipa para hich’aymanta ñawpaqta, mana chay “tupuy”wan ima, mayqenchus churasqa karqa chay qipa paraman, angel uraykuyta qallarisqan pacha.
The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”
Milleritakunapa historiankupas huk rikch’ayninmi qhipa paraq, pachaq tawa chunka tawayuq waranqa t’aqasqakuna sellakusqankukama. Chay historiapi Habacucpa rimanakuyninqa huk cheqaq qhipa para willakuywan, huk llulla qhipa para willakuywanmi sayarqan. Pablon huk t’aqata reqsichin cheqaq kayta munakuyniyuqkuna kasqankuta; huk t’aqataq reqsichin sinchi pantachikuyta chaskiqkuna kasqankuta, mana cheqaq kayta munakuyniyuq kasqankurayku, hinaspa “llulla” nisqapi creenqankurayku.
The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.
Millerita kuyuyqa rikuchin huk chiqaq yachachiypa wiñayninta, yachaypiwan atiywanpas yapakuspa “tukukuy pachamanta” qallarispa, chaymanta pasaqlla hamun Santo Espíritu oqchakuynin kama “Chawpi Tuta Qapariy”pi. Millerita kuyuyqa reqsichirqan wakin sut’i señalkunata mayqinakunapas kikinchakuq hina tupachisqa kanku: hinallataq “tukukuy pacha”, willakuypa “formalachisqa kaynin” “yachaypa yapakuynin” nisqawan rikuchisqa, willakuypa “atiyniyuqchasqa kaynin” mayqinchus uraykamuq angelwan señalasqa, huk ñawpaq “llakikuy-pantasqa” chunka sipaskunapa rikch’aynin qillqasqata yaykuchiq, Santo Espíritu oqchakuynin “Chawpi Tuta Qapariy” hina rikuchisqa, hinaspataq qhipa “iskayñiqin llakikuy-pantasqa”, maypichus huk dispensional punku “wichq’asqa” kachkan hinaspa huknin dispensional punku “kichasqa” kachkan.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“Tayta Diosqa Apocalipsis 14-pa willakuyninkunamanmi churaykurqan profecíaq siq’inpi maypichus kananpaq, hinaspa paykunaq ruwasqankuqa manam tukunanpaqchu kay allpaq historianta wisq’aykama. Ñawpaq kaq angelpa willakuyninpas, iskay ñiqin angelpa willakuyninpas, kunan pachaqqa sutin cheqaq kaymi, hinaspa kay qhepanta hamuqwan kuska purinanmi. Kimsa ñiqin angelqa jatun qaparikuyniyuqmi amonestacionninta willakun. ‘Chaykunamanta qhipaman,’ nispa Juanqa nirqan, ‘rikurqanim huk angel hanaqpachamanta uraykamuqta, ancha atiyniyuqta, hinaspa kay pachaqa paypa k’anchayninwanmi qhanchasqa karqan.’ Kay qhanchaypiqa, kimsa willakuypa llapa k’anchayninmi huñusqa kachkan.” The 1888 Materials, 804.
The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.
Milleritakuna kuyuy, mayqinchus pachak tawa chunka tawa waranqa runakunapa kuyunku rikuchin, watakuna iskay waranqa kimsa pachakniyuq chaymanta pichqa pachak iskay chunka watakunapa profeciankunawan watasqa karqan Daniel qillqapa pusaq ñiqin kapitulumanta, chunka kimsa chaymanta chunka tawa versiculokunapi. “Tukuy pacha,” chayaramurqan “qanchis kuti” Diospa phiñakuynin tukukuyninpi, Israelpa chincha suyu reino contra. Millerpa willakuynin 1831 watapi formalmente churakusqanqa, Rey James Biblia rurakusqan qhepata iskay pachak iskay chunka watamanta chayaramurqan.
“Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.
«Señor Millerqa, kay willakuywan huk llaqtakunapi lloqsichisqa runakunahinataq, ñawpaqta yuyarqan kamachiyninta hunt’ananpaq qillqaspalla hinaspa rimanakuy qillqakunapi, chaymanta panfleto-kunapipis lluqsichispalla. Ñawpaqtaq yuyayninkunata riqsichirqan Vermont Telegraph nisqa Baptistakunapa qillqankupi, Brandon, Vt. llaqtapi imprimisqa kasqapi. Kayqa 1831 watapi karqan.» John Loughborough, The Great Second Advent Movement, 120.
The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”
Kimsa angelpa “pacha tukukuypi” kuyukuynin 1989 watapi chayamurqa, 1863 watapi hatarikuymanta pacha pachak iskay chunka suqtayuq watakuna tukukuyninpi. “Pachak iskay chunka suqtayuq” nisqaqa “qanchis kuti” nisqapa unanchaqanmi. Iskay kuyukuypas qallarin “qanchis kuti” nisqapa hunt’akuyninwanmi.
The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.
Kimsa angelpa kuyuyninpa willakuyninqa 1996 watapi rasmi hinam sayarichisqa karqan, huk qatiq qillqakuna rurakusqanwan, “The Time of the End” sutiyuq, mayqin qillqakunaqa “Our Firm Foundation” sutiyuq revistapi ñawpaqta rikhurichisqa karqan. Chay qillqakunaqa 1776 watapi Independenciamanta Declaración qillqasqamanta iskay pachak iskay chunka watakuna qhipamanmi rikhurichisqa karqan. Iskay kuyuykunap willakuyninqa kikin hinallataqmi rasmi hinam sayarichisqa karqan iskay pachak iskay chunka watakuna qhipaman, huk historiapa qhepanta, mayqin historiataq chay iskay pachak iskay chunka watakunapa tukukuyninpi chayamuchkaq willakuyman chiqanta tinkisqa karqan.
The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.
Yupay “iskay pachak iskay chunka” rikuchin t’inkiyta (huk watayta) “qanchis kutikama” nisqawan, Diospa phiñakuyninwan Urin Judá suyuman, qallarisqa 677 BC watapi, hinaspa Daniel qhelqap pusaq ñiqi, chunka tawa ñiqiypi nisqa iskay waranqa kinsa pachak watakunapa qallariyninwan 457 BC watapi. Yupay iskay pachak iskay chunka iskaynin willakuykunata huñuykachan, hinaspa iskaynin willakuykuna kuska rikuchisqa karqan Adventismopa sayariyninpa t’ikrasqa versículokunapi, chayqa Daniel qhelqap pusaq ñiqi, chunka kinsa hinaspa chunka tawa versículokunam. Chay versículokunapi Cristo profecía hinam pay kikinta riqsichikun “chay huk santu” nisqawan, chayqa hebreo simipi “Palmoni” sutimanta t’ikrasqa, chay sutitaq “Admirable Yupaychaq” nin.
The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.
Admiraypaq Yupaychaqmi iskay rikch’ayninkunata reqsichin, chay iskay profecía siq’ikunata rikuchiqkunata, kikillan iskay versículopi, Sister White nisqanmi Adventismoq chawpi pilarnin kasqanta reqsichin. Qallariy puntunqa ishkay pachak iskay chunka watakunapa simbólico t’inkisqanwanmi huñusqa kachkan, maypachachus 1844 watapi hunt’akunku chayman. Habacuc qelqapa iskay kaq capitulonqa iskay chunka kaq versículowanmi tukukun; chayhinaqa “ishkay pachak iskay chunka” yupayta huk rimaywanmi Señal Admirable Yupaychaq señalaykun, imaraykuchus chay versículoqmi chay p’unchaypi qallarisqa antitípico Pampachay P’unchaypa huk ñawpaq kaq unanchasqanta reqsichin.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ichaqa Señorqa ch’uya templonpi kachkan: llapa kay pachaqa paypa ñawpaqenpi upallaychun. Habacuc 2:20.
The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.
Iskay profétic tiempu iskaynin, Adventismoq chawpi sayayninwan rikuchisqa kaqkuna, mayqenchus Musuq Admirable Yupaq mana wasiypi churasqa karqa, iskay pachak iskay chunka watayuqwan huñunakusqa kanku, hinallataq Jesúsqa (Admirable Yupaq), payqa sapa kuti ima ruwaypa tukukuyninta qallariyninwan reqsichiq kaspa, paykunapa tukukuyninta señalasqa 22 de octubre de 1844 watapi, iskay pachak iskay chunka yupaywan.
The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.
Ñawpaq angelpa kuyuriynin, kimsa kaq angelpa kuyuriyninwan hinallataq, qallarisqa huk “tukukuypa pacha”-pi (1798 chaymanta 1989 sapaqninpi), maypichus Levitico iskay chunka suqtayuqpi kaq “qanchis kuti” reqsichisqa kachkan. Qhipa willakuy tinkuynin iskaynin ñawpaq willakuykunapi sut’ichasqa kachkan iskay pachak iskay chunka watayuq tukukuyninwan, chaypas “qanchis kuti”-pa huk profetiku kayninmi, imaraykuchus iskay rikuchikuykunapa (chazon chaymanta mareh) qallariypa chiqankuna iskay pachak iskay chunka watayuq pacha kaspa, paykunata hukllachaspa tinkuchin.
The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.
Rey Jacobo Biblia-pa 1611 watapi rurakusqan, Millerpa willakuynin Vermont Telegraph sutiyuq qillqap rimanakuyninpi kamachisqa hina uyarichisqa kasqan, Independenciapa Willakuynin rurakusqan, hinallataq Our Firm Foundation sutiyuq qillqap p'anqanpi The Time of the End uyarichisqa kasqanpas, llapanmi karqan qillqasqa willakuykuna. Iskay pachak iskay chunka watayuq iskay pacha muyukuypa qallariyninpas tukukuyninpas, sapaqninpi, huk qillqasqa willakuytam rikuchin hina ñawpaq historiapa señalta. “Iskay pachak iskay chunka” yupayqa huk profetiko t'inkisqapa unanchaqninmi, chayrayku chusku qillqasqa willakuykunaqa t'inkisqaqa kanku qillqasqa willakuykuna kasqankurayku, hinallataq sapa historiankupi “yachaypa yapakuynin” nisqawan rikuchisqa willakuymantapas.
The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.
Bibliaqa 1611 watapi, hanaq pampa kurtiykunamanta runakaman evangelio willakuyninmi rikuchin. Millerpa willakuyninqa pacha profeciakunapa contexto-pi churakusqa karqa, chaymanta Habacucpa iskay sagrado gráfico tablankuna sut’ita reqsichin Millerpa willakuyninqa historiaq siq’ikuna-hina gráfico nisqawan rikuchisqa kasqanta. “Vermont” ninanqa “q’umir urqu” ninanmi, chaymanta inspiraciónman hina “q’umir”qa feq símbolonmi.
“This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.
“Kay musquyqa suyuta quwarqan. Yuyayniypi q’umir watanaqa iñiyniyta rikuchirqan, hinaspa Diospi confiaypa sumaq kayninpas, llamp’u kikin kayninpas alma-y-man sut’inta qallarirqan.” Christian Experience and Teachings, 28.
Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.
Millerpa willakuyninqa kamachisqa hina churakuspa qispichisqa iglesiamantam willakusqa karqa, imaraykuchus qhepa p’unchaykunapi “orqo” nisqaqa “iglesia” nirqan.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Qhipa p’unchaykunapiqa kayna kanqa: Señorpa wasinpa orqonqa tukuy orqokunapa patanpi sayachisqa kanqa, moqokunamantapas aswan hatunchasqa kanqa; tukuy llaqtakunataqmi chayman hamunqaku. Aska runakunataq rinqaku, nispa: Hamuychik, wicharisunchik Señorpa orqonman, Jacobpa Diosninpa wasinman; paymi ñanninkunamanta yachachiwanchis, ñanninkunapitaq purisunchik: Sionmantan kamachikuy lluqsinqa, Señorpa simintaq Jerusalénmanta. Isaías 2:2, 3.
The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.
Millerpa formalchasqa pruebayuq willakuyqa iñiq iglesiamantam hamurqan, hinaspa *The Telegraph* sutiyuq qillqasqa rikhuriyqa hanaq pachamanta willakuymi karqan, imaynachus *King James Bible* karqan hinallataq; “telegraph” nisqa simiqa iskay griego simimanta ruwasqam, karumanta willakuymi. Ñawpaq simi (*tele*) nin “karu” utaq “karupi kaq,” iskayñiqin simitaq (*grapho*) “qillqay” utaq “qillqasqata churay.” Kuskanpiqa nin “karumanta qillqay utaq apachiy.” 1611 watapiqa, Diosmi *King James Bible* rurachiyninwan hanaq pachamanta Willakuyninta apachirqan, hinaspa iskay pachak iskay chunka watakunapa tukukuyninpi, Millerpa willakuyninpas, ñawpaq formalchasqa kaspa 1831 watapi *Vermont Telegraph* ukupi, Diospa hanaq pachamanta Willakuynintam hinallataq apachirqan. Chay willakuyqa “yachaypa yapakuynin” karqan, mayqinchus “tukuy pacha qallariyninpi” 1798 watapi kicharisqa karqan, chaymanta chay miraypaq kimsa patapi pruebayuq rurayninta paqarichispa. Chay historiataq *Future for America*pa historianta unancharqan.
The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.
1776 watapi Independenciapa Willakuyqa, Apocalipsis chunka kimsañiyuqpi allpa uywapa qallariyninta rikuchin. Chayqa Estados Unidos nisqapa qallariyninta rikuchin, chay hina ruwaspanmi Estados Unidospa tukukuyninpi independenciapa hark’asqa kayninta reqsichin. Future for America nisqa willakuynin (sutin hina nisqaman hina) reqsichin qallariypi rikuchisqa tukukuyninta, Independenciapa Willakuynin uyarichisqa kasqanwan unanchasqa. Iskay pachak iskay chunka watakunamanta qhipaman, 1996 watapi, The Time of the End revista rurachiq ministerioqa chaskirqan kamachiy simipi sayasqa entidad legalta, mayqanpas ñawpaqta Future for America nisqa sutiyoq karqan. Chay watapi The Time of the End revista, mayqenchus Our Firm Foundation nisqa uyarichiypi puririchisqa qillqakunamanta huñusqa karqan, uyarichisqa karqan.
The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.
Americaqpaq Qhipaq Pacha nisqa ministeriopa sutinqa, Independenciapa Willakuyninpa historianta rimarin, chay qillqasqa rikhurichirqan Estados Unidos nisqapa qallariyninta; Jesucristoqa sapa kuti tukukuyninta qallariyninwanmi rikuchin. Chay qillqasqapa sutin, Tukukuypa Pacha, ishkaymanta rimarin: 1989 watapi “tukukuypa pacha” nisqamanta, hinallataq Michael hatarimunan p’unchawpi pruebanapa pachan tukukuymantapas. Chay qillqasqapi formalmente nisqa willakuyqa (Daniel chunka hukniyuq t’aqapi, tawa chunka versiculomanta pichqa chunka pichqayuq versiculokama), 1989 watapi Unión Soviéticapa urmayninwanmi kichasqa karqan (tukukuypa pacha); chay kichasqa versiculokunataq huk historiapa qatipayninta rikuchinku, 1989 watamanta ñawpaqman purispa, chunka iskayniyuq t’aqapa huk versiculonpi Michaelpa hatarimusqanta, runakunapa pruebanapa pachan wichqasqanta riqsichin.
From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.
1776 watapi Independenciapa Willakuynin rikhurichisqanmantapacha, The Time of the End sutiyuq revistapa rikhurichisqan kama, iskay pachak iskay chunka watakuna kan, qallariyninpas tukukuyninpas kikin profetiku imaymanakunatam rimachkan. The Time of the End nisqa revistapa rikhurichisqanqa, ñawpaqtaqa Our Firm Foundation sutiyuq rikhurichiypi artikulokuna hina lluqsisqa kapitulokunamanta huñusqam karqa, hinaspapas chayqa profetiku cheqaq kaytam sut’inchan: mana Millerite kuyuriyniyuq hatun kallpachaq cheqaqkunaman hap’ipakuspa—mayqinkunataq “our firm foundation” nisqa kanku—manam atikunachu 1989 watapi “tiempo del fin” nisqapi “yachaypa yapakuyninta” unanchayta.
The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.
Señal ñan hina rikuchisqa “tukukuypa pacha”, hinaspa señal ñan mayqan “willakuyta kamachisqa hinam churay” sutichasqa, ñawpaq kaq hinaspa kinsa kaq angelpa kuyukuyninkunapa kikinchasqa historiankunapi, iskaynintinmi Levitico iskay chunka suqtayuqpi kaq “qanchis pachakuna” nisqapa profetiko imaymanankunata hap’in. Qatiq señal ñan chay kikinchasqa historiankunapiqa willakuypa kallpachasqa kayninmi, sut’ita rikuchisqa yaqa Apocalipsis chunka kaq angelpa uraykamuyninwan, Agosto 11, 1840 p’unchawpi, utaq Apocalipsis chunka pusaqniyuq kaq angelpa uraykamuyninwan, Septiembre 11, 2001 p’unchawpi. Apocalipsis isqon kaq capitulopi iskay kaq llakiypa hunt’akuyninmi Apocalipsis chunka kaq angelta uraykachimurqa, hinaspa Apocalipsis chunka kaq capitulopi kinsa kaq llakiypa hunt’akuyninmi Apocalipsis chunka pusaqniyuq kaq capitulopi angelta uraykachimurqa.
In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.
Tinkusqa historiakunapi qhepa tamya qallarin “ch’iqchiyta” chay pacha angel uraykamusqanpi. Chay pachapi willakuyqa “atiyniyuqyachisqa” kachkan ñawpaqmanta willasqa rurasqa kasqan cheqaqchasqanwan. Miller llaqtamasinkunapaqqa karqan Otomano kamachiy tukukuynin, Islammanta pacha willakuy hunt’asqanrayku, iskay ñiqi ayqekuymanta Apocalipsis qanchis ñiqinpi, chunka pichqayuq versículopi nisqaman hina. Pachak tawa chunka tawayuq waranqa runakunapa kuyuyñinpaqmi ichaqa karqan “nacionkunapa phiñakuynin”, Islammanta kinsa ñiqi ayqekuymanta huk pacha willakuy, mayqinchus qanchis corneta pacha kashan Apocalipsis chunka ñiqinpi, qanchis versículopi, chayqa hunt’asqa karqan Nueva York llaqtapa hatun wasikun urmachisqa kaptin.
Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.
Sapa huk hatun señal-kuna kaq kikinchakuq willakuykunapiqa chiqan t’inkiykunata charin Admirable Numeradorpa rurasqanman, paymi churaykuspa firmaninta iskay visiónkunapa t’inkisqanman, chaykunam rikuchin iskay chunka kimsa pachak watakunata, hinaspa iskay waranqa pisqa pachak iskay chunka watakunata. Profético qhawaqkuna, angelpa uraykuy-ninpi hatarichisqa, waqaychaq putututa waqachinku, chaypi Laodiceaman willakuypas yaykun, mayqinchus 1856 watapi chiqan t’inkisqa karqa “qanchis kuti” nisqapa aswan hatun k’anchaynin kichasqa kayninwan. Habacucpa iskay tablankunapa señalnin, 1843 hinaspa 1850 watakunapi pionerokunapa gráficonkunawan rikuchisqa, mayqinkunachus iskayninku gráfico hina rikuchinku “qanchis kuti” nisqata, chayqa chayamurqa angelpa uraykuy-ninmanta hinaspa sapa paralelo willakuypi “ñawpaq llakikuy” nisqakama ukhupi.
The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.
“pacha suyakuq tiempo” nisqapa señalananqa chiqanmanta t’inkisqa kachkan 1843 watapi mana hunt’asqa willakuyman, chay willakuymi karqa iskay chunka kimsa pachak watakunap hunt’akuyninmanta, hinaspataq iskay waranqa pichqa pachak iskay chunka watakunap hunt’akuyninmantapas. Chawpi Tuta Qapariy willakuymi karqa chay iskay profetapa pacha periodokunap utqaylla hamuq hunt’akuyninta riqsichiy. Qhipa señalanapi wisqasqa dispensacional “punku” nisqaqa chay iskay profetapa pacha periodokunap hunt’akuyninta riqsichin, hinaspataq sut’inchan maypim qanchis kaq utaq Jubileo trompetapa waqaychasqan qallarin. Sapa señalanan sapankama historianpiqa chiqanmanta t’inkisqa kachkan “qanchis kutikama” nisqawan, chay “qanchis kutikama” nisqataq sut’uta rikuchin iskaynin historiakunata huñunaykipaq, hinaspataq iskaynin historiakunam qhipa para willakuyta rikuchin.
We will continue this study in the next article.
Kay yachayta qatiqkusunchik hamuq qillqapi.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“‘Simimanakuyta mana kasukuspa rimaypi mitk’akusqankumanqa,’ Cristoqa huch’uykuchinapaq rumim. Ichaqa ‘wasi ruwaqkuna mana chaskisqan rumiqa, chaylla kikinqa esquinaq umallinman tukusqa.’ Hinallataq mana chaskisqa rumihina, Cristoqa kay pachapi llamk’asqanpiqa qhawanakuyta mana tarispa, millay ruwasqataq muchurqa. Payqa karqa ‘runakunamanta pisipaqchasqa, wikch’usqataq, llakiyuq qhari, nanaywan riqsisqa: ... payqa pisipaqchasqa karqa, noqanchiktaq mana yupaychasqanchikchu.’ Isaías 53:3. Ichaqa qayllam kasharqa hatunchasqa kananpaq p’unchay. Wañusqakunamanta kawsarimusqanwanmi sut’inchasqa kanqa ‘atiyniyuq Diospa Churin’ nispa. Romanos 1:4. Iskay kutin hamusqanpitaq hanaq pacha, kay pachapaqpas Apun kasqan rikuchisqa kanqa. Kunan payta chakatanankupaqña kashaqkunaqa hatun kayninta riqsinqaku. Llapa pacha kawsaqkunapa ñawpaqenpi mana chaskisqa rumiqa esquinaq umallinman tukunqa.”
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Pipasmanmanpaq chay rumi urmamunqa, ñut’uñut’uta ruwaspa ñut’uman tukuchinqa.” Cristota mana chaskiq runakunaqa mana unayllapim llaqtankuta, nacionninkutapas tukusqa rikunqaku karqan. Paykunapa hatun kayninkuqa p’akikunan karqan, wayra ñawpaqpi allpa ñut’u hina ch’iqichisqa kanankupaq. ¿Imataq judío runakunataqa chinkachirqan? Chayqa karqan chay rumi, mayqinchus hawanpi sayarispan, amachakuyninku kanman karqan. Diospa allin kaynin pisipasqasqa, chanin kaynin qispichisqa, khuyapayakuynin mana yupaychasqa karqan. Runakunaqa kikinkumanta Diospa contrampi sayarirqaku, chaymanta llapa imapas mayqinchus qespichiyninku kanman karqan, chinkachiyninkumanmi tikrasqa karqan. Llapa ima Diospa kawsaypaq kamasqantaqa wañuypaqmi tarirqaku. Judío runakunapa Cristota chakatanankupiqa Jerusalén llaqtapa chinkayninmi kasqa. Calvariopi ichaq yawar jich’asqaqa chay llasanmi karqan, kay pachapaqpas hamuq pachapaqpas paykunata urmachispa tukuy chinkayman sinkachiq. Chay hinallataqmi kanqa hatun tukuypa p’unchawpi, juicio Diospa gracia-ninta mana chaskiqkunaman urmamunan p’unchawpi. Cristoqa, paykunapa mitk’aq rumin, chay p’unchawqa paykunaman rikurinqa huk vengaq orqo hina. Uyanpa k’anchaynin hatun kayninqa, mayqinchus chanin runakunapaq kawsay kasqa, mana allin runakunapaqqa rupha nina tukukunqa. Munakuy mana chaskisqa rayku, gracia pisipasqasqa rayku, huchasapa runaqa chinkachisqa kanqa.”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.
“Aswan achka rikuchisqankunawan, yapamanta willakuykunawanpas, Jesusqa rikuchirqan imayna kananta judíokunapaq Diospa Churinta mana chaskisqankurayku. Kay simikunapiqa Payqa rimasharqan llapa pacha kawsaykunapi Payta mana chaskiqkunaman, Qispichiqninku hina. Sapa willakuyqa paykunapaqmi. Pichqasqa temploqa, mana kasukuq churiyqa, llullakuq chakra arendakuq runakunaqa, pisipaq qhawasqa wasi ruwaqkunaqa, llapa huchasapaqpa kawsayninpi kaqninwan tupaq. Mana wanakuspaqa, paykuna rikuchisqan chinkayqa paypaqmi kanqa.” The Desire of Ages, 599, 600.