Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.
Daniel qillqap huk ñiqin kapitulanmi Apocalipsis qillqap chunka tawañiqin kapitulanpi kaq ñawpaq angelpa willakuyninta rikuchin. Jehoiakim sutiyoqqa unanchaspa reqsichin: kayqa manam ñawpaq angelpa willakuynin “pacha tukukuypi” chayamusuqninchu, aswanpas chay willakuypa kallpachakuyninmi. Llapa profetakunan “qhipa p’unchaykunata” reqsichkanku, tapuywan juzgakuypa tiemponmanta; chayraykum kay kapituluqa 11 septiembre 2001 watata rikuchin, maypachachus pachak tawa chunka tawa waranqa akllasqakunapa pruebaykuy ruwaynin qallarin. Malaquías qillqap kimsañiqin kapitulanpi, chay ruwayqa mayllakuy ruway hinam rikuchisqa, huk kachaq ñanta wakichiptin, covenantopa Kachaqnin usqhaylla templonman hamunanpaq. Ñanta wakichiq kachaq, mayqinchus ch’in pampa ukhupi waqyaq “voz” nisqapas kashan, paypas huk pruebaymi, chay mayllakuy ruwaypa huknin kasqanrayku. Malaquías qillqap kimsañiqin kapitulanpi, pachak tawa chunka tawa waranqa runakunaqa Levípa churinkuna hinam rikuchisqa kanku. Levípa churinkunaqa chaykunatan rikuchin, paykunachus Moisés kachaqwan sayarirqanku qori becerropa hatarikuyninpi, mayqinchus bestiapa imagenninta rikuchirqan.
Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.
Uywaqpa animalpa lantinñiqnin willakuyta atipaspa pasayqa, kimsa pruebakunamanta iskayñiqninmi, chaykunaq llapanpi pichay ruwayta hunt’achin. Levípa churinkunaqa chay pruebataraqmi atipananku, chaymantaq sellasqa kanankupaq.
The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.
Ezequiel qhelqakuna pusaqniyuq, isqunniyuq nisqakunapi sellakusqaqa, 11 septiembre 2001 watapi qallarisqa pichasqa ruraymanta huk rikuchiymi. Pusaqniyuq qhelqapiqa, Jerusalén llaqtapi kaqkuna, qhipaman intiyman qonqorikunku chaykunaqa, Laodicea Adventismo nisqapa tawa mirayninkunata rikuchinku. Isqunniyuq qhelqapiqa, sello chaskiqkunaqa Jerusalén ukhupi ruwakusqaq millay abominaciónkunamanta llakikuspanku waqaspanku kachkanku. Jerusalénqa Diospa iglesianmi.
The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.
Kimsa angelkunapa willakuyninkunaqa mayllay ruwanakuyta rikuchiqmantaqmi kanku. Kimsa willakuykunaqa kimsa patapi pruebakuy ruwanakuyta rikuchinku, chayraykum Levípa churinkunaqa ñawpaq kaq pruebataraq atipananku iskay kaq pruebaypi llamk’anankupaqpas. Kimsa kaq pruebaqa hukniraq prueban, imaraykuchus Levípa churinkunaqa ñawpaq iskay pruebakunata allinta atiparqankuchu mana chayta reqsichin. Chayqa profétik litmus prueban. Ñawpaq kaq pruebaqa mikhunamanta pruebanmi (espiritual nisqapi), imaraykuchus chayqa atipasqa otaq mana atipasqaqa chaymanta kasqanraykum, Levípa churinkunaqa Espíritu Santomanta Elíaswan qusqan willakuyta chaskinkuchu mana chayta; payqa ñanta waqaychaq kachaqmi, pacto nisqapa kachaqninpaq ñanta allichan.
The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.
Apocalipsis qillqap ñawpaq kaq versiklonmi chay willakuypa ancha llakipaq, serio kasqanta sinchi hina qhawachin. Munasqanman hina sut’inchan, Juan hina rikuchisqa runa willakuq iglesiakunaman apachisqan willakuyqa Gabrielmanta payman qosqa kasqanta, Gabrieltaq Cristomanta chaskisqanta, Cristotaq taytamanta chaskisqanta. Elíaspa willakuyninqa divinidadpa atiyninta charin, hinaspa Juanpa, icha Elíaspa, icha “ch’inneqpi waqyaq voz” nisqapa willakuyninta mana chaskiyqa, Jesucristopa Revelacionninta mana chaskiymi.
The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.
Iskay kaqnin pruebamqa rikuywan reqsichikuy pruebam. Leviq churinkuna Elíaspa willakuyninta mikhusqankumanta, kayqa kashan uraykamusqa angelpa makinpi, paymi kachkan kay pachata k’anchachiq hatun kayninwan; chaymanta paykuna chaskirqanku bíblica metodología nisqata, mayqanwan allinta reqsinku pachaq señalkunata. Chay metodologíaqa saqin Leviq churinkunata reqsinankupaq chay pachaq señalkuna rikuchisqanta Iglesiapas Estadopas hukllachasqa hamusqankuta Estados Unidos nisqapi, bestiapa rikch’aynin pruebapa hunt’asqanman hina. Aswan ancha yupaqmi, chay pachaq señalkuna, sagradas líneas de reforma nisqakunapa contexto ukunpi churakuspa, Alpha y Omega nisqapa sunqun kanku, qallariyninmi tukukuyninta rikuchin. Sagradas líneas de reforma nisqakuna reqsichinku Diospa llaqtanqa atiyninkuman hina llapanta ruwanankuta kikinkuta wakichinankupaq Diospa sellonpaq llamk’aypi yanapanakuspanku.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Chayrayku, munasqaykuna, imaynan qankuna sapa kuti kasukukurqankichis, mana ñawpaqpi kasqayllaypiqa, aswanmi kunan mana qankunawan kasqaypi, manchakuywan chhaphchikuywanpas kikikichispa salvacionniykichista ruraychis. Diosmi qankunapi llamk’an, munaytaq ruwanaytaq paypa allin munayninman hina. Llapa imatapas ama rimarqayaywan, ama churanakuywanpas ruraychischu; chhaynapi mana huchayuq, mana ima millaywan, Diospa wawankuna, mana piqpa qhawarisqan huchachayniyuq, q’iwisqa hinaspa millayman tikrasqa nacionpa chawpinpi, paykunapa ukhupinpi kay pachapi k’anchakkuna hina lliphipichis. Filipenses 2:12–15.
Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.
Daniel, Hananias, Misael, Azariaspas tawa, chunkaq tawa kaq Adventista qanchis p’unchaw samana p’unchawniyuqkunata tukuy pachapi rikch’achinku, paykunaqa 11 septiembre 2001 watata reqsinku Apocalipsis chunka pusaqniyuq angelpa uraykamuyninpa sut’inchasqan hina, hinaspataq akllanku makinpi kaq pakasqa manata hap’iyta hinaspa mikhuyta. Pakasqa mana mikhunapaq kaqqa, apostol Pablo chayraq citesqasqan hina, Diosmanta rikch’akun (pakasqa mana), paymi llaqtan ukhupi llamk’an munayninta hinaspa allin kusikuyninta ruwanankupaq. Pabloqa Filadelfiapi kaqkunaman kachamusqa willakuqta rikch’achin, paypa willakuyninta mana chaskiyqa wañuymi karqa. Daniel, Hananias, Misael, Azariaspas chay pakasqa manata mikhuyta akllaqkunata rikch’achinku.
Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.
Chaykunapuram kasharqanku Judá ayllumanta: Daniel, Hananías, Misael, hinaspa Azarías. Paykunamanmi eunucokunapa kuraknin suticharqan: Danieltataq Beltsasar sutita qorqan; Hananiasmantataq Sadrac sutita; Misaelmantataq Mesac sutita; Azariasmantataq Abed-nego sutita. Ichaqa Daniel sonqonpi munaychakurqan mana qellichakunanta qhapaqpa mikhuyninwan, nitaq pay upyasqan vinowan; chayraykun eunucokunapa kurakninmanta mañakurqan mana qellichakunampaq. Daniel 1:6–8.
Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.
Danielqa yuyaymanmi kayta: 2001 wata, setiembre killapa 11 punchawninpi hanaq pachamanta uraykamuq willakuq rimayta mikhuyta munasqanta, hinaspataq Babiloniapa mikhunanwan upyananwan rikuchisqa willakuq rimayta mana chaskiyta. Ashpenazqa akllasqañam mayqin Judá llaqtamanta apasqa prisionerokunaq reypa qayllanman pusasqa kananpaq.
And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.
Hinallataqmi nirqaa Ashpenazman, eunucokunapa kamachiqninman, Israelpa wawakunamanta wakinta apanampaq, reypa mirayninmanta, hinallataq kurakkunamanta; waynakuna mana ima qhillupas paykunapi kaq, sumaq rikch’ayniyuq, llapa yachaypi yuyaysapa, yachaypi amauta, ciencia-ta entiendenankupaq yachaq, hinaspa reypa palacionninpi sayariyta atiyniyuq; paykunataq yachachinankupaq caldeokunapa yachayninta hinaspa siminta. Daniel 1:4, 5.
If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.
Sichus Apocalipsis qillqapa huk ñiqin kapítulonpi, huk ñiqin versículonpi reqsichisqa kamachiykuna qatiqninman hina purisunchik chayqa, Nabucodonosorqa Ashpenazta kamachirqan Isaiaspa Ezequiasman willakusqan qillqasqa rimaynin hunt’aq wawakunata akllananpaq. Ashpenazqa chay willakuyta jap’irqan, hinaspan Melzarman qusqan, paymi eunucokunapa príncipe-nin karqan. Nabucodonosorqa hanaq pacha Yayata sut’inchan; Ashpenazqa Cristota sut’inchan, Melzarñataq Gabrielta sut’inchan. Ashpenazqa mayqin wawakunata akllananpaq kasqanta yachargan, hinallataq Daniel allin mikhuyninmanta akllasqa yuyayta ruwananpaq kasqantapas yachargan, manaraq reypa ñawpaqenman pusaspa.
Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.
Kunanqa Diosqa Danielta yaykuchirqan qhuyapayman hinaspa munakuyman eunuco-kunapa kamachiqninpa ñawpaqenpi. Hinaspan eunuco-kunapa kamachiqninqa Danielman nirqan: “Noqaqa manchani apuy reytayta, paymi qankunapa mikhunatawan upyanatawan churarqusunkichik; imaraykutaq payqa rikunman ñawikichikta aswan mana allin rikch’akuqta qankunapa edadniyoq wawqikichikkunamanta? Chayqa qankunami umayta peligroman churawankichik reywan,” nispa. Daniel 1:9, 10.
Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.
Kaypi Melzarqa kimsa angelkunapa willakuyninkunamanta ñawpaq hatua riqsichin. Chay ñawpaq hatuaqa Diosman manchakuymi, imaynachus Melzarqa Nabucodonosor-manta manchakusqanwan rikuchisqa hina. Hebreo simipi “cheqaq kay” nisqa simi, hebreo alfabetopa ñawpaq, chunka kimsayuq kaq, hinaspa qhipa letrankunata huñuspa ruwasqa, ñawpaqmantaraq kay qillqakunapi rikuchisqa karqan kimsa angelkunapa willakuyninkuna rikuchisqan kimsa-hatua pruebakunapa proceso-ninta sut’inchananpaq. Chayta ruwaspa, achka testigokunapa hawanpi sayachisqa karqan ñawpaq angelpa willakuyninpi kasqanta llapan kimsa kaq kimsa pruebakunata, chaykunataq kimsa angelkunapa willakuyninkuna rikuchin. Ñawpaq angelpa willakuyninqa wiñay evangelio nisqañam riqsichisqa, chaywan sut’inchaspa chay evangelioq Adanpa p’unchayninkunamanta Cristo kutimunaykama kaq kikillan evangelio kasqanta.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Hinaqmi huknin angelta rikurqani hanaq pacha chawpinpi phawashaqta, wiñay allin willakuyta apaqta kay pachapi tiyaqkunaman willanampaq, llapa suyuman, aylluman, simiman, llaqtamanpas, sinchita rimarispa: Diosta manchakuychik, paytaq hatunchayta qoychik; paypa juzgakuynin horan chayamunña; yupaychaychiktaq hanaq pachata, kay pachata, qochata, unukuna paqarinan pukyukunatapas kamaqta. Apocalipsis 14:6, 7.
The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.
Ñawpaq angelpa willakuyninpa ñawpaq hatun puriyninqa Diosman manchakuymin. Iskay kaq puriyninqa payta hatunchaymi, kinsa kaqtaq taripanqanchik pacha chayamunqanmi. Huknin ishkay angelkunapa willakuyninkunawan tupachisqa, ñawpaq angelpa willakuyninqa kaymi: “Diosman manchakuychis.” Chaymanta iskay kaq angelpa willakuyninqa Babiloniapa urmayninmanta willakun, hinaspa, ñawpaq angelpa Millerita kuyuriyninpi kaptinpas, otaq kinsa kaq angelpa kuyuriyninpi kaptinpas, Babiloniamanta lluqsiy waqyakuypi Santu Espiritupa paraqayninpa rikuchikuyninqa hunt’asqa kan. Chay pachapi, chawpi tuta qapariy hina rikuchisqa kaptinpas, hatun qapariy hina kaptinpas, otaq qhipa tamya hina kaptinpas, chay willakuyta willaqkunaqa Diosta hatunchanku. Iskay kaq angelpa willakuyninmi maypicha Diosman hatunchay qosqa kan, hinaspa chay pachaqa huk p’unchawman pusamun, maypichus tapuy taripakuy Millerita historiapi qallarin, otaq Babiloniapa wayna warmi huch’uychasqapa taripaynin Domingo kamachikuy sasachakuypi ruwakun.
Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.
Melzarpa manchakusqanqa ñawpaq angelpa willakuyninta rikuchin, chaymanta qallarin chunka p’unchaw mikuywan watukuy; chunka yupaypas watukuyniyuq kashanta sut’inchan. Melzarpa rimaynin, reyninta manchakusqanmanta, Danielpa Diosta reyta aswan manchakusqanwan kikinmi karqan, sonqonpi takyaspa Babiloniapa mikuyninwan ama qhellichasqa kayta munasqanrayku. Danielpa hinaspa kimsa allin runakunapa watukusqa pachaqa kimsa watakuna karqan; chaymi kimsa angelkunapa willakuyninkunapa kimsa puriyninkunata rikuchin.
And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.
Hinaspanmi qhapaq kamachiqmi sapa p’unchaw qunankupaq churaran qhapaq kamachiqpa mikhunanta, hinallataq upyanan vinuntapas; chayna uywarispa kimsa watakunata, chaypa tukukuyninpi ñawpaqninman sayarinankupaq. Daniel 1:5.
Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.
Daniel qhapaq hukniyuqmi rikuchin ñawpaq angelpa willakuynin kallpachakusqanta, chaypim qallarin mikhuyninmanta prueba, mayqinchus Millerita historiapi sut’ichasqa karqa huch’uy libro mikhusqawan. Danielpaq, chaynataq kimsa allin runakunapa pruebanqa hunt’asqa karqa ñawpaq chunka p’unchaykunapi, chay kimsa watakunamanta. Chunkaqa huk prueba ruwanakuypa unanchanmi, imaynachus ñawpa Israel llaqtapi rikuchisqa karqa, paykuna chunka kaq pruebata qhespichisqankurayku, mayqinchus Josuépa hinallataq Calebpa willakuyninwan sut’ichasqa karqa. Chay hinallataq rikuchisqa kachkan Esmirna iglesiapi ñak’ariypi pacha ukhupi.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Ama manchakuychu ima ñak’ariykunatapas ñak’arinki chaykunamanta: qhawariy, supayqa wakinniykichikta karselman wikch’uykunqa, pruebaykuchisqa kanaykichikpaq; chunka p’unchawkama ñak’ariyta hap’inkichik. Wañunaykikama qispichiq sonqowan cheqap kaspa sayariy, chaymi kawsay coronata qoykusqayki. Apocalipsis 2:10.
The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.
Esmirna iglesiapaq yachachikuynin karqa ama manchakunankupaq pruebakuy ruwanakuyta; Diosmanta manchakuspaqa, payqa chay Diosman yuyaywan manchakuytaqa kawsay coronawanmi kutichinqa. Chay Diosman yuyaywan manchakuyqa Danielpa munayninwanmi rikuchisqa, hanaq pacha mannata mikhuyninpaq.
Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.
Chaymantaraq Danielqa nirqan Melzarman, mayqintachus eunucokunaq kamachiqnin Danielpa, Hananiaspa, Misaelpa, hinallataq Azariaspa hawanman churaran: “Ruwaykamuy, ama hina kaspa, kamachiykikunata chunka p’unchawta watukuy; mikhuyniykupaq oqarata quwayku, ukyanapáqtaq unu. Chaymantataq ñawpaqniykipi rikuykuy ñawiykuta, hinallataq reyq mikhunanmanta mikhuk wamrakunaq ñawinkuta; hinaspa imayna rikunki hina, chayman hina kamachiykikunawan ruray.” Chaymi payqa kay imapi paykunawan acuerdota ruraspa, chunka p’unchawta watukuran. Daniel 1:10–14.
The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.
Ñawpaq pruebam karqa Diosta manchakuymi, imaynachus qhawachikun Melzarwan Danielwan, sonqonpi yuyaychakuspa ama qhellichakunanpaq Babilonia llaqtapa mikhuyninwan upyaninwan. Ñawpaq angelpa willakuyninpa iskay kaqninmi Diosta hatunchay, chayqa dietapa rurayninpa rikuy atisqa rikch’ayninta sut’inchan. Chunka p’unchaykunapa tukukuyninpi, Danielwan kimsa allin runakunawan Diosta hatuncharkanku cuerponkupi rikch’akuyninkuwan.
And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.
Chunka chunka p’unchawkunapa tukukuyninpi, paykunapa uyankuna aswan sumaqta rikurqan, aychallankupas aswan hunt’asqa karqan llapa chay wawakunamanta, reypa mikhuyninmanta mikhuqkunamanta. Chayrayku Melzarqa qechurqan paykunamanta chay mikhuyninkuta, hinallataq upyanankupaq vino nisqatapas; hinaspataq qaranqa legumbrekunallata. Kay tawa wawakunamanqa Dios qon yachayta, hinallataq atiyta llapa yachaypiwan yuyaypi; Danieltaq yacharqan llapa rikch’ayninkunata hinallataq musquykunatapas. Daniel 1:15–17.
The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.
Tawaq wawakuna ñawpaq mikhuywan yuyaychanata atiparqanku, chaypi Adánwan Evapas urmarqanku, chaypas rikuchirqan ñawpaq yuyaychanata Cristoq bautismonmanta chaylla qhepaman pay tinkurqanman. Cristoq bautismonqa karqan kallpachaymi ñawpaq willakuyninpa profetico siq’inpi. Chayqa kallpacharqan, hinallataq allinchaspa qelqarqan “ch’in pampa ukhupi rimaj”pa willakusqanta. Chaymantaqa, Danielwan kimsa allin runakuna hina, Cristo mikhuywan yuyaychasqa karqan tawa chunka p’unchawkuna, imaynachus Daniel chunka p’unchawkuna yuyaychasqa karqan hina. Danielwan Cristowanqa rikuchisharqanku chay pakasqa manápa yuyaychananta angelpa makimpi kaq, 11 de septiembre de 2001 p’unchaw uraykamusqanta. Iskay yuyaychanakuna qatiq hamunanku karqan Cristopaqpas, Danielpaqpas. Iskay ñiqin yuyaychanaqa karqan maypin Danielwan kimsa allin runakunaqa Diosta hatunchaspa rikuchirqanku uyankuwan. Chay yuyaychana, mikhuywan yuyaychanamanta qatiq hamuq Cristopaq, hatunchaytapas rikuchirqan.
And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.
Hinaspataqmi supayqa nirqa: Sichus qanqa kanki Diospa Churin, kay rumita kamachiy t’antaman tukunanpaq. Hinaqtinmi Jesusqa kutichirqa, nispa: Qillqasqan kachkan: Runaqa mana sapallan t’antallawanchu kawsanqa, aswanqa Diospa sapa rimayninwanmi. Chaymantataqmi supayqa hatun orqoman pusaspa, huk pisi pachallapi kay pachapi llapa qhapaq suyukunata qhawanachirqa. Hinaqtinmi supayqa nirqa: Kay llapa atiyniyta qosqayki, paykunapa hatunchaynintawan; chayqa noqamanmi entregasqa kachkan, pitaq munasqaymanmi qoni. Chayrayku qan noqata yupaychawankichus, llapallanmi qampaq kanqa. Jesusqa kutichispa nirqataqmi: Qhepaman ripuy, Satanás; qillqasqanmi kachkan: Tayta Diosniykita yupaychanki, payllatataqmi servinki. Mateo 4:3–8.
After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”
Cristo mikhuna suyayta atiparisqan qhipaman, Satanásqa payman qoykurqan kay pachapi llapa qhapaq suyukunapa “hatun k’anchayninta”; ichaqa Cristoqa akllarqan llapa qhapaqkunapa Qhapaq Reyninta hatunchayta. Adánwan Evawan ñawpaq suyaypi pantarqanku, chaymanta chaylla qallarispa higos raphikunawan uya rikch’ayninkuta pakayta maskharqanku, mana ñaña Diospa k’anchayninta rikuchisqankurayku, mayqinchus ñawpaqta p’achallina k’anchay p’achawan sut’ichasqa karqan. Danielwan kimsa allin runakuna mikhuna suyayta atiparisqankumanta qhipaman, paykunaman qosqa karqan “yachayta, atiytawan llapa yachaypi, yuyaywan; hinaspa Danielqa unanchakunapi, musqhoykunapipis entiendenniyuq karqan.”
They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.
Paykuna iskay kaq pruebata atiparqanku, chayqa rikuywan rikuq pruebam karqa, mayqintachus Melzar rurachirqan. Milleritakunaq historiampi, iskay kaq angelpa willakuyninmi sut’ita rakirqan mayqenkunachus chaskirqaku hinaspa mayqenkunachus mana chaskirqakuchu “kunkapa” willakuyninta, mayqinchus chunlla pampapi waqyaspa qapariq karqa, William Millerwan rikuchisqa hina. Profetikaqpiqa, chaymanta Milleritakunaq kuyukuyninqa rikuy atisqa hinaspa sapallan cheqaq waqra tukurqan protestantismopa, hinaspa mayqenkunachus chay willakuyta hinaspa kuyukuyninta mana chaskirqakuchu, Romaq ususinkuna tukurqaku. Paykunaqa akllakurqanku Babiloniapa mikhuyninta mikhuyta hinaspa vinonta upyayta, huch’uy libropa contrampi. Kimsa watakuna tukukuptin, Danielwan allin runakunaqa apamurqaku Nabucodonosorpa ñawpaqenman juzgasqa kanankupaq.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.
Kunan p’unchaykuna tukukuyninpi, imaynan rey nisqa karqa paykunata apamunankupaq chayman hina, eunuco-kunapa kamachiqnin apamurqa paykunata Nabucodonosorpa ñawpaqenman. Hinaspan rey rimarqa paykunawan; llapankumantataq mana tarikusqachu pipas Daniel hina, Hananiah hina, Mishael hina, Azariah hina; chayraykun sayarqaku reypa ñawpaqenpi. Hinaspa llapa yachaymanta, entiendenamanta ima, rey paykunamanta tapusqanpi, tarirqan chunka kuti aswan allin kasqankuta llapa layqa-kunamanta, astrólogo-kunamantapas, tukuy kamachisqan suyupi kaqkunamanta. Hinaspan Daniel qhiparirqan Ciro reypa ñawpaq wata kama. Daniel 1:18–21.
Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.
Danielwan kimsa allin runakunawan “chunka” p’unchaykunapa pruebanmanta allinta pasarqanku, chaymantataq qhepa tukuypi examen/pruebanta pasariptinku, wakinkunamanta “chunka” kuti aswan yachayniyoq kasqankuta tarirqanku.
Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.
Danielpa huk ñiqin kapítulonqa, Danielwan Apocalipsiswan librokuna manta hukllapi rimasqa qhelqapi, huk ñiqin angelpa willakuyninmanta ñawpaq kaq rimaymi. Chayqa Apocalipsis chunka tawañiqin kapítulopi huk ñiqin angelwan kikillan unanchasqakunata hap’in. Chaymi Apocalipsispa ñawpaq versículonpi ñawpaqta nisqa cheqaq kayta sayachin; imaraykuchus Nabucodonosorqa Ashpenazman huk willakuyta qorqa, paytaq chay willakuyta Melzarman qorqa, hinaspan payqa Danielwan rimanakurqa. Yayataq Cristoman huk willakuyta qorqa, paytaq chay willakuyta Gabrielman qorqa, hinaspan payqa Juanwan rimanakurqa.
The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.
Willakuy chasqa, kay pachapi kicharisqa willakuy kasqan, Yayaq iglesianman willakuy apachiy puriyta reqsichin. Ñawpaqta Yayaqa iglesianman reqsichiyta akllan, kimsa angelkunapa kimsa patapi pruebay chay puriyta. Diospa profetakunapa Simiqa ancha allinta chay puriyta sut’incharqan achka profecia siq’ikunawan, hinallataq Milleritakunaq historiankuwanpas. Kay chiqaqkunaqa pakasqa maná nisqapa esencial parte kasqanku, chay ángelpa makinpi kashaqtin, 11 de septiembre de 2001 p’unchawpi uraykamuqti.
It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.
Mana atinki mana atinki iskay kaq pruebatapas llallinaykipaqqa mana atinkichu, ñawpaq kaq pruebatata mana llallirqankichu chayqa. Kay cheqaq simiqa sut’inchasqa karqa Cristo hinaspa Millerita runakunaq historiankupi. Danielpa iskay kaq kapítulonmi iskay kaq prueba, chaymanta Hermana White nisqanman hina, “wiñay destinonchikmi decidisqa kanqa.” Payqa aswanta nillanmi kay pruebaqa “llallinanchikmi, sellasqa kananchikpaq ñawpaqta” nispa. Chay pruebaqa kunanqa casi tukukapunñam.
Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.
Daniel qelqay iskayniyuqmi kashan uywaqpa rikch’ayninpa pruebanmanta, chayraykutaq allinmi chay qelqay hatun rikch’aymanta kananmanta, hinallataq Daniel mikhunapa pruebanta atipaspa, “chunka kuti aswan” “hamut’ayninwan” chaymanta “yachaywan” bendecisqa kasqanraykulla, chay pruebanata reqsiyta atirqan. Imaynachus Ellen Whitepa qelqaykunapi pruebanapa waqyay willakuypi, chaynallataq Daniel qelqay iskayniyuqpi rikch’aypa pruebanqa kawsay utaq wañuy nisqapa qhipaman apaq consecuenciakunata rikuchiq prueban.
For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.
Chayraykuqa reyqa phiñasqa karqan, ancha sinchitataq rabiasqa, hinaspan kamachirqan Babiloniapi llapa yachaq runakuna wañuchisqa kananpaq. Hinallataq kamachikuy lluqsimurqan yachaq runakuna wañuchisqa kananpaq; hinaspan Danielta, paywan kuska kaqkunatapas maskharqanku wañuchisqa kananpaq. Daniel 2:12, 13.
There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.
Danielpa ñawpaq kaq qillqapi wakin huk profetico nisqa asuntukunaqa kashanmi, chaykunatataq rimananchik; chay asuntukunawanqa qatiq qillqapimraq qatiqkuyku.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Rikurqani huk huñu runakunata allinta waqaychasqa, sayaqtaq sinchita, mana ima allin rimaytapas qospa chaykunaman pichus aychapa sayasqa iñiyta chinkachiyta munarqanku. Diosqa paykunata qhawarqan kusikuywan chaskispa. Qawachiwarqanku kimsa puriykunata—ñawpaq, iskayñiqin, kimsañiqin angelkunapa willakuyninkunata. Ñiqa ñuqawan kuska puriq angelniy: ‘Ay, pichus kay willakuymantah huk rumita kuyuchinqa utaq huk tupuqllatapas suchuchinqa. Kay willakuykunapa cheqaq yachayninqa ancha kawsaypaqmi. Almakunapa destinonqa chaskisqankuman hina kasqanmanmi watakusqa,’ nispa. Yapamanta pusawarqanku kay willakuykunapi urayman, hinaspan rikurqani imayna ancha chaninpa Diospa llaqtan paykuna experienciankuta rantirqanku. Chayqa aswan achka ñak’ariywan, sinchi maqanakuywanmi tarisqa karqan. Diosqa paykunata pusarqan thak-thaklla, huk puriymanta huk puriyman, chaykama paykunata huk sinchi, mana kuyukuq plataformaman churana kama. Rikurqani wakin runakuna chay plataformaman asuykuspa cimientonta qhawaqta. Wakinqa kusikuywan chaylla wicharirqanku. Hukkunataq qallariqku cimientomanta pantayta maskhayta. Munarqanku allinchaykuna rurayta, chhaynaqa plataforma aswan hunt’asqa kananpaq, runakunataq aswan kusisqa kananpaq. Wakin runakuna plataformamanta uraykuykurqanku qhawananpaq, hinaspan nirqanku mana allinta churakusqa kasqanta. Ichaqa rikurqani yaqapas llapanmi plataformapi sinchita sayarqanku, hinaspan chay uraykamuqkunata kallpacharqanku amuyayninkuta saqenankupaq; Diosmi Hatun Arariq karqan, paykunataq Paypa contranpi maqanakusharqanku. Paykuna yuyarichirqanku Diospa admiraypaq rurasqanta, mayqinchus paykunata chay sinchi plataformaman pusamurqan, hinaspan huk sonqolla ñawinkuta hanaq pachaman oqarispa, hatun qapariywan Diosta hatuncharqanku. Chayqa wakin quejakuspa plataformamanta lluqsiqkunata sonqochirqan, hinaspan paykuna llamp’u uya rikuywan yapamanta chay plataformaman wicharirqanku.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
«Ñuqa kutichisqa rikuchisqa karqani Cristoq ñawpaq hamuynin willakusqaman. Juanta cacharqa Elíaspa espiritunwan atiyninwan, Jesuspa ñanninta wakichananpaq. Juanpa testimoniunta mana chaskiqkunaqa mana allinchasqachu Jesús yachachikuyninkunawan. Hamuyninta ñawpaqmanta willaq willakuyta qicharisqankurayku, chaypi churakusqaku, mana usqhaylla chaskinankupaq aswan kallpasapa rikuchiykunata payqa Mesías kasqanmanta. Satanás pusarqa Juanpa willakuyninta qichariqkunata aswan karuman rinqankupaq, Cristotapas qicharinankupaq hinaspa chakatanankupaq. Chayta ruwaspa, kikinkuta churakurqaku maypichus mana atinkuchu Pentecostés p’unchaypi bendicionta chaskiyta, chay bendicionmi yachachinman karqa hanaq pacha santuario-man yaykunapa ñanta. Templopa cortinanta llikisqa kasqanmi rikuchirqa judiokunapa sacrificiokuna hinaspa ordenanzankuna manaña chaskisqa kanankuta. Hatun Sacrificiomi haywasqa karqa hinaspa chaskisqañam karqa, hinaspa Pentecostés p’unchaypi uraykamusqa Espíritu Santomi discipulokunapa yuyayninkuta pusarqa kay pachapi santuariomanta hanaq pacha santuarioman, maymanchus Jesús yaykurqa kikinpa yawarninwan, discipulonkunaman pampachakuyninpa allinkayninkunata jich’ananpaq. Ichaqa judiokunaqa llapan tutayaypi saqisqa karqaku. Qespichiy planomanta llapa k’anchayta chinkachirqaku hap’iyman atisqankuta, hinaspa sapa kutilla atinakurqaku mana imapaq valeq sacrificiokunapi hinaspa haywarikuyninkupi. Hanaq pacha santuariomi kay pachapi santuariopa rantinman churakusqa karqa, ichaqa paykunaqa chay tikraymanta imatapas mana yacharqakuchu. Chayrayku mana allinchasqa kayta atirqakuchu Cristopa mediacionninwan santo lugarpi.»
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Achka runakuna manchaywan qhawanku judiokunapa purisqanta, Cristota mana chaskispa chakatapi wañuchisqankuta; hinaspa paypa p’enqaypi maqasqa, sasachasqa kasqan historianta ñawirispa, yuyanku payta kuyasqankuta, hinaspa mana Pedro hina ñiqman ñiqta nisqankuchu, nitaq judíokuna hina chakatapi wañuchinkumanchu. Ichaqa Dios, llapa sonqokunata ñawirispa reqsiq, suyaykusqanku Jesúsman kuyayta rikuchisqankuta pruebanman churaykusqa. Llapa hanaq pacha ancha hatun munaychasqawan qhawarqan ñawpaq angelpa willakuynin imayna chaskisqa kasqanta. Ichaqa achkaq, Jesús-ta kuyasqankuta rimaypi nispa, chakata willakuyta ñawirispa waqasqanku, hamuyninpa sumaq willakuyninta asipayarqanku. Kusikuywan willakuyta chaskinankumantaqa, llullakuy kasqanta nirqanku. Paypa rikurimuyninta kuyasqakunata cheqnikurqanku, hinaspa iglesiakunamanta qarqorqanku. Ñawpaq willakuyta mana chaskiqkunaqa iskayñiqin willakuywan mana yanapasqa kayta atirqankuchu; nitaq chawpi tuta waqyakuyninwan yanapasqa karqankuchu, chayqa paykunata wakichinanpaq karqan Jesúswan kuska iñiywan hanaq pacha santuarioq aswan santu lugarninman yaykunankupaq. Hinaspa iskay ñawpaq willakuykunata mana chaskispa, yuyayninkuta hina tutayachirqanku, chayrayku kimsañiqin angelpa willakuyninpi mana ima k’anchaytapas rikuyta atinchu, mayqencha aswan santu lugarman ñanta rikuchin. Rikurqani judíokuna Jesús-ta chakatapi wañuchisqankuman hina, sutillapi iglesiakuna kay willakuykunatapas chakatapi wañuchisqankuta, chayrayku aswan santuman yaykuna ñanmanta mana yachayniyuq kanku, nitaq chaypi Jesús-pa mañakuyninrayku yanapasqa kayta atinchu. Judíokuna mana allin sacrificiokunata haywasqankuman hina, paykunapas mana allin mañakuykunata haywanku Jesús saqesqan cuartoman; hinaspa Supay, chay pantasqawan kusisqa, religionniyuq rikch’ariyta hap’in, hinaspa kay sutillapi cristianokuna nisqakunapa yuyayninkuta payman pusaykun, kallpanwan, señalkunawan, llulla musphachiq rikuchikuykunawan llamk’aspa, toqllanpi sinch’ita wataykunanpaq.” Early Writings, 258–261.