The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.
Qhipa tamya willakuyqa kayqa huk waqaychanakuymi aswan qayllamushaq prueba tukuyninmanta, huk sapanka allichakuyman waqyakuyman kuska. Chay iskay yuyaykunaqa rikuchisqa kanku Isaíaspa rikusqan chunka kaq, chunka hukniyuq kaq kapitulukuna ukhupi, hinaspataq chayta ruwanku Daniel chunka hukniyuq willakuyninpa willakuy contexto ukhupi, mayqinchus 1989 watapi kicharisqa karqa, hinaspataq pakasqa historianta kicharisqa kachkan pachapi sellasqa kayta huk pachapi pachak tawa chunka tawa waranqa runakunaq, mayqinkunachus rikusqapi Isaíaswan churinkunawan rikuchisqa kanku. Iskay siq’ikuna kuskallaqa Ahazpaq huk waqaychanakuyta rikuchinku, payqa Laodicea runakunata rikuchispa, mana “hamut’ayniyuq” kayta kay iskay ukhu hinaspa hawa siq’ikunaq, mayqinkunachus Bibliaq profecíanpi llapanta mast’arikunku.
Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.
Daniel 11:11 hinaspa Apocalipsis 11:11 hinaspas kikin ukhupiwanpas hawanpiwanpas kaq rikch’ariyta qhawachinku; Danielqa hawapi kaqta, Apocalipsisqa ukhupi kaqta qhawachin. Kay iskay ukhupi hawanpi “capítulo y versículo” nisqakunaqa chunka capítulopi chaymanta chunka hukniyuq capítulopi hawapi ukhupi willakuykunawan chiqapmanta tinkunku, chaytaqmi Isaías 11:11-pi ruwanku.
Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.
Isaías qanchisniyuq p’anqaqa 9/11-mi, chaymi 9/11-pi Isaíaspa ch’uyanchasqa kayninta hinaspa huk willakuq hina hawisqasqa kayninta reqsichin. Qanchis kaq p’anqamanta ñawpaqmanqa, 9/11-pi chayasqa willakuypa huk siq’inta rikuchin. Chunka kaq p’anqaqa Daniel chunka hukniyuq p’anqapa qhepa suqta versículokunapa ruwananpaq kasqanta reqsichin, imaraykuchus chayqa 1989 watapi tukukuypa pacha chayamuqtin kichasqa willakuy karqan.
Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”
Isaiaspa chunka hukniyuq kapitulunqa 9/11 nisqanta, hinallataq Isaiaspa hawkasqa kasqanta chaymanta willakuynintawan rikuchin. Huk ñiqiqa chunka ñiqiwan “Jessie” sutirayku t’inkisqa kachkan, hinaspa chunka ñiqi nin: “Hina p’unchaypi”, hinaspa chunka hukniyuq ñiqi kayhinataq qatiykun: “Hina p’unchaypiqa Señorqa yapamanta iskay kaq kutipi makinta churankan llaqtanpa puchuqninta kutichimunanpaq.”
That day was 1850.
Chay punchaw karqa 1850 watapi.
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
Hinaspanqa lluqsimunqa huk varaqa Jesépa kurkunmanta, saphinmantataq huk raman wiñanqa: hinaspan Señorpa Espírituynin samasunqa paypa hawanpi, yachaypa hinaspa entiendenapa espíritun, yuyaychaypa hinaspa kallpapa espíritun, reqsiypa hinaspa Señorpa manchakuyñinpa espíritun; hinaspan usqhayta entiendenanpaq ruwasqa kanqa Señorpa manchakuyñinpi: mana ñawinqa rikusqanman hina juzganqachu, nitaq rinriynin uyarisqanman hina k’amananqachu: ichaqa chiqap kaywanmi wakchakunata juzganqa, pampachaywanmi allpap llamp’u sonqoyuqkunapaq k’amananqa: siminpa varanwanmi kay pachata maqanqa, labionkunamanta samayninwanmi mana allinkunata wañuchinqa. Chiqap kaytaq sikinpa chumpin kanqa, cheqaq kaytaq wiksa washanpa chumpin kanqa. Atuqpas ovejawan kuska tiyanqa, leopardotaq cabritowan kuska sirikunqa; becerro, malta leon, hinaspa wiraychasqa uywataq kuska kanqaku; huk huch’uy wawañataq pusanqa. Vaca hinaspa oso kuskata mikhunqaku; wawankutapas kuskata sirikunqaku: leonpas toroman hina q’ichata mikhunqa. Ñuñuq wawañataq áspidpa t’oqonpi pukllanqa, ñuñumanta qispisqa wawañataq cockatricepa machayninman makin churinqa. Manan imatapas nanachinqakuchu nitaq chinkachinqakuchu llapa santo orqoypi: Señorpa reqsiyninwanmi kay pacha hunt’a kanqa, imaynan unu lamar qochata p’istan, hina.
11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
11:10 Chay p’unchaypiqa Isaípa saphin kanqa, llaqtakunapa unanchaqnin hina sayaq; paymanmi mana judiokuna maskhamunqaku; samayninpas hatun yupaychasqa kanqa.
11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
11:11 Chay p’unchaypiqa pasakunqa, Señorqa yapamanta iskay kaq kuti makinta oqarinqa llaqtanpa puchuqnin runakunata kutichimunanpaq, Asiriamanta, Egiptomanta, Patrosmanta, Cushmanta, Elammanta, Shinarmanta, Hamatmanta, hinallataq lamar qochapi watakunamantapas.
11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
11:12 Hinanmi hukllana nacionkunapaq hoqarinqa, Israilmanta qarqosqakunata huñumunqa, Judápa chinkachisqa masinkunatapas kay pachapa tawa kuchunkunamanta tantamunqa.
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
Efraínpa envidiakusqanpas chinkapunqa, Judápa awqankunapas kuchusqa kanqaku: Efraínqa manañam Judáta envidianqachu, Judápas manañam Efraínta ñak’arichinqachu. Ichaqa paykunaqa inti yaykunan ladoman Filisteokunapa rikran pataman phawarinqaku; inti lluqsinan lado runakunatapas kuskalla qichunqaku: Edompa, Moabpa hawanman makinkuta churankaku; Amónpa churinkunataq kasukunqaku.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.
Señorqa tukuyllataqmi chinkachinqa Egipto lamar qalluyninta; atiyniyuq wayranwanmi mayuta pataman makinta kuyuchinqa, qanchis mayu rakinakunamanmi waqtaq, runakuna chaqisapa ch’akillapi chimpanankupaq. Hinallataqmi ñan kanqa llaqtanpa puchuqninpaq, Asiriamanta puchuq kaqkunapaq; imaynachus Israelpaq karqa, Egipto hallp’amanta lluqsisqan p’unchaypi. Isaías 11:1–16.
Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.
Huk ñiqin chanikunapi nin: “Jeseq sapanmanta huk varaq lloqsinqa, sapinmantaq huk mallki wiñanqa: Señorpa Espíritunmi paypa hawanpi samasqa kanqa.” Cristomanta atiyniyuq nisqaqaqa qatiqlla kanmi, ICHAQA chay nisqaqa aswan qhepa p’unchaykunamanmi tupakun, manam Isaiaspa p’unchayninkunamanchu, nitaq Cristo runakunapurapi purisqan p’unchaykunamanpas.
A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.
Allin ñawiywan ñawinchaymi reqsichin huk kama isqon versukama llapallanku Cristo-pa reqsichikuyninkuna kasqanta, chaymanta chunka versupi nin: “Huk k’aspi lloqsinqa,” nispa. Mana ima p’akiychu yuyay puriyninpi huk versumanta qallarispa chunka versukama. Chunka versu nin: “chay p’unchaypi,” nispa, chayqa huk versupi nisqa p’unchayllapim hunt’akunan. Iskay versupas, chunka versupas huk versupas, “saphi” nisqata reqsichinku, chay hina ruwaspa iskaynin versukunata tinkuchinku, siq’imanta siq’iman.
Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Huk ñiqin chunka ñiqin versículokunawan kuska ninku: “Jessepa sapanmanta huk varaq lloqsinqa, sapinmanta huk mallki wiñanqa: chay p’unchaypi Jessepa huk sapi kanqa, runakunapaq huk unanchasqa hinam sayanqa; chaymanmi mana israel runakuna maskhanqaku; samaynintaq hatun yupaychasqa kanqa.”
A “rod” is a symbol of authority.
Huk “vara” nisqaqa autoridap unanchanmi.
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.
Pay warmiqa wawa qhariyuqta wachakurqan, mayqinmi llapa nacionkunata fierro varawan kamachinan karqan; chay wawanqa Diosman, hinallataq tiyanan tronomankama apasqa karqan. Apocalipsis 12:5.
A “rod” is a symbol of selection, division and separation.
Huk “vara” nisqaqa akllaypa, rakiy paqchaypa, hinallataq t’aqaypa unanchaqninmi.
And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.
Chaymi Moisésqa varankakunata Señorpa ñawpaqman churarqun testimonio karpa ukhupi. Paqarinnin punchawnintataq Moisés yaykurqan testimonio karpaman; hinaspan qhawariy, Aaronpa varan, Levipa wasinpaq kaq, raphirqasqa karqan, mallkikunata paqarichispa, waytakunata sisachispa, almendrasta ruruchispa. Hinaspan Moisésqa Señorpa ñawpaqmantan llapa varankunata hurqumurqan llapa Israelpa churinkunaman; paykunaq qhawarirqanku, sapankankutaq sapankankupa varanta apakurqanku. Hinaptinmi Señorqa Moisesta nirqan: “Aaronpa varanta kutichiy testimoniopa ñawpaqman, waqaychasqa kananpaq huk señal hina hatarikuqkunapaq; chayhinapin noqamanta paykunaq rimarimurayninkuta tukuyninta qichunki, mana wañunankupaq.” Chayhinatan Moisésqa ruwarqan; imaynachus Señor payta kamachirqan, chayhinatan ruwarqan. Números 17:7–11.
Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.
Aarónpa t’ikaq kasqan varanmi qhepaman para tiempope huk “vara” kasqanta reqsichin, imaraykuchus Aarónpa varanllam chunka kimsa “varakuna”manta t’ikaq karqan. Chay t’ikaq kasqanqa qhepaman para tiempop simbólonmi, maypichus Dios rikuchinqa huk sapa kikinchakuyninta chunka iskay qhapaq mana kasukuk “varakuna” ukhupi, paykunaqa qhepaman para willakuyta charisqankuta nispa; hinallataq Elíaspa ninawan rikuchisqanpi sut’inchasqa hina, cheqaqpa llullaqmanta sapaqchasqa kasqanta. “Vara” nisqapas tupuypa hinaspa taripayninpa símbolunmi.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.
Huk soqtanina qarqamanta hina t’uru qaspi; chay angel-taq sayarqan, nispa: Hatariy, hinataq Diospa templonta tupuway, altarta ima, chaypi yupaychakkunatapas. Apocalipsis 11:1.
The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.
“Vara” lloqsin Jesépa troncomantan, chaymanta “Jesé” ninanqa ‘riqsisqa sayariy’ ninanmi, imaynachus Bibliapi profecíapi señalkuna rikuchkanku hinata. Faresqa chiqap “saphi”mi Jesépaq, hinaspa “Fares” ninanqa “llakikuy, lloqsiy utaq ch’eqechakuy” ninanmi. Faresqa Jesépa yawar mirayninpa saphinmi utaq qallariyninmi. Chayrayku “Jesépa saphin” nisqaqa alfa Faresta simbolizan, omegaqa Jesémi: qallariywan tukukuywan. Jesépa saphinqa ch’eqechakuymanta qallarin (Fares), hinaspa runa sayashaqpa señalanmanmi tukukun. Runakuna proféticamente hatariyqa qhapaq suyu-ta señalanmi. Bibliapi Faresqa huk yawar mirayta qallarin, manaraq ima t’inkisqayuqchu manaraq pay riqsichisqa kaptin; sutinpas “p’akiy” ninanmi, chaymi genealogíanpa qillqasqanwan sutinqa Fares-ta qallariy hina riqsichin, Jesé-taq tukuyninman ruwan. Melquisedecpas huk bíblica personajem, paypas mana ñawpaq mirayninyuq hina riqsichisqa, imaynachus Farespa kasqan hina. Farespa saphinqa chay cheqaq kayta apamun: payqa Melquisedecpa sacerdociota representan, pimanmi Abraham diezmo-ta pagaran.
The order of Melchizedek is the priestly order of Christ.
Melquisedecpa kamachikuyninmi Cristop sacerdotecuninpa kamachikuyninqa.
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.
Mayman ñanpaq yaykuq noqanchikraykuña yaykurqan, chayqa Jesusmi, wiñaypaq hatun sacerdote ruwasqa Melquisedecpa kamachiyninman hina. Hebreos 6:20.
The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.
Jessepa saphinqaqa Melquisedecpa sacerdociunmi karqan, chayrayku qallariyninqa tukukuyninta rikuchinantaqmi. Jesseqa Melquisedecpa sacerdociunpa qhipa huñuyninta sayarichiqta rikuchin, paykunataq Isaiaspa nisqanman hina llaqtakunapaq huk unancha kanku.
The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.
“Rama” ninan ‘sach’akunata kuchuy; sach’a kurkunta icha tukrunkuta (urmachisqa kasqanman hina utaq tarpukusqa kasqanman hina),’ nisqanta niq, chay “rama”qa huk kamachiy llaqtamantan wiñan, chay kamachiy llaqtataq saqesqa karqan, imaynachus Daniel qhelqapi tawa kaq rakipi Nabucodonosor saqesqa karqan hina. Profecía simipiqa sach’aqa huk kamachiy llaqta kashan, huk kamachiy llaqta tukukuptintaq chay sach’aqa kuchusqañam kashan.
The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.
Kay qillqapi “mallki tunkumanta” lluqsimun huk such’u qullumanta, mana hanaq ramanmantachu. Ñawpaq suyu, such’u qulluwan rikuchisqa kasqanmantam, huk “vara”, atiyniyuq kaypa unanchaqnin, lluqsimun; chay atiyniyoq kayqa sayarin imachus chay “vara” apamun “ruruq ñuqch’akunatawan t’ikariykunata”, qhepa para willakuypa. Chay atiyniyoq kayqa hamun ñawpaq suyumanta, kuchusqaña kasqanmantam.
The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.
“saphi” nisqaqa “Jessiypa saphin” kachkan, hinaspa “toqomanta” lluqsimuq “kallma”qa hamushan “toqomanta”, mayqenpa saphinkunaqa Jessiypa saphin kanku. Kamachiyta paqarichiq kallmaqa toqomanta lluqsimun, ichaqa Rámaraqa saphimantan hamun—hinaspa saphiqa unanchan. Saphiqa qallariyninmi, tukukuynintaq rámaraqmi.
The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.
“saphi” nisqaqa rikch’aynintaqa qhawariq utaq ñanpaq señalmi. Isaías willakun ñuqanchisman: Saphiqa Domingo kamachikuy chayamunan p’unchawpin hamun.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.
Chay p’unchaypi qanchis warmikuna huk qhariyta hap’ipayanqaku, nispa: Ñuqaykuqa kikin t’antaykuta mikuysaqku, kikin p’achaykutataq churakusaqku; sutiykiwanlla sutichasqa kayta saqeyku, p’enqayniykuta qichunaykipaq. Chay p’unchaypi Señorpa raphinqa sumaqtaq k’anchariqtaq kanqa, kay hallp’apa rurunpas allin ancha munaytaq kanqa Israelmanta qispisqa runakunapaq. Hinaspa pasasqa kanqa, Sionpi puchuq kaqpas, Jerusalénpi qhipaq kaqpas, santo nisqa kanqa, arí, sapa huk Jerusalénpi kawsaypi qillqasqa kaq. Señorqa Sionpa ususinkunapa map’a kayninta mayllaspataq, Jerusalénpa yawarninta chawpinmanta pichaspataq taripaypa espiritunwan, ruphaypa espiritunwantaq. Isaías 4:1–4.
The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.
Kay qanchis warmikuna hap’ipakunku chay “huk qhari” nisqataqa papam kashan, paymi domingo kamachiypi qanchismantapuni kaq pusajñiqinman tukupun, arcapi kaq pusaj alma-kunata llullachispa rikch’achisqan hina. Domingo kamachiypi, “chay p’unchaypi,” “Señorpa saphin sumaqtaq hatun yupaychasqataq kanqa,” “Señorqa Sionpa ususinkunapa qhellinta mayllaspataq, Jerusalén llaqtapa yawarninta chawpimanta pichaspataq taripayninpa espirituwan, ruphayninpa espirituwanwan.” Taripayninpa espirituwan, ruphayninpa espirituwan pichayqa domingo kamachiypi Malakías kimsa nisqapi Alianzapa Kachaqninwan hunt’achisqa kashan. “Sumaq saphi” nisqaqa pachak tawa chunka tawa waranqa runakunan, mana kurkumantachu hamunku, aswanpas Jessipa saphinmanta, chaymi unanchanqa.
Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.
Paykunapa kamachikuyninqa rikuchisqa kachkan huk tuqruwanmi, chayqa urmasqa qhapaq suyupi wiñaq mallkimanta lluqsimusqa. Filadelfia qhapaq suyu urmarqan 1856 watamanta 1863 watakama, chay urmasqa qhapaq suyupi sayachisqa kamachikuymi Domingo kamachiypi yapamanta sayachisqa kachkan. Chay mallki, banderata hina kaspa, hoqarisqa kaptinmi, pachak tawa chunka tawa waranqa runakunapa Laodicea kuyuyñinqa tikrarin pachak tawa chunka tawa waranqa runakunapa Filadelfia kuyuyñinman. Chaypim Millerita icha Filadelfia qhapaq suyumanta hamuq kamachikuy, manachayri tuqru, rikuchisqa kachkan huk llave hina, chayqa Eliakimman churakusqa, Isaías 22:22 nisqapi.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Davidpa wasinpa llaventaqa umrunman churasaq; chayhinaqa kicharinqa, mana pipis wichq'anqachu; wichq'anqataq, mana pipis kichanqachu. Isaías 22:22.
The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.
Kay versículoqa señalasqa kachkan 22 octubre 1844 watata, hinaspataq Eliakimta reqsichin huk “llaveta” chaskisqanta. Ñawpaq iskay versículokunapiqa Laodiceapa kamachiy atininqa qechusqa kachkan Shebnamanta, hinaspataq Eliakimman qosqa. Domingo leypiqa, akllasqa pactopi llaqtaman ñawpaq qosasqa karqan chay kamachiy atininqa qechusqa kan Laodicea Séptimo Día Adventismopa reinonmanta, hinaspataq qosqa kan Philadelphia kuyuchiypa reinonman, pachak tawa chunka tawa waranqakunapaq—chaymi gloriapa reinoqa.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.
Paykunata nirqan: Qamkunaqa, pi kasqaytataq niwaqkuna? Hinaspan Simón Pedro kutichispa nirqan: Qamqa Cristo kanki, kawsaq Diospa Churin. Hinaspan Jesús payta kutichispa nirqan: Kusisqa kanki, Simón Barjona; manan aycha ni yawarchu kayta qamman rikuchisurqanki, aswanpas hanaq pachapi kaq Yayaymi. Hinallataq qanman nini: Qamqa Pedro kanki, kay rumi patapitaq Iglesiayta hatarichisaq; ukhu pachapa punkunkunapas manan atipayta atinachu. Qanmanmi hanaq pachapa qhapaq suyuypa llavekunata qosqayki; imatapas kay pachapi watanki chayqa hanaq pachapipas watasqa kanqa; imatapas kay pachapi paskanki chayqa hanaq pachapipas paskasqa kanqa. Mateo 16:16–19.
The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.
Atiy kamachiy, Pedro-man qusqa llavi hina rikuchisqa, Isaías 22:22 nisqapi Eliakimpa rikrampi churakun. Pedroqa chay pachak tawa chunka tawa waranqa runakunapa ramanmi, paykunaqa Cristowan pactota ruwanku domingo kamachiy manaraq hamuqllaptin. Chay qillqasqapi Pedroqa Cesarea Filipo llaqtapin kashan, chaymi Daniel chunka hukniyuqpa versículo chunka kimsayoqmanta chunka pichqayoqkama nisqakunapi Panium sutiyuq. Sutin tikrasqa kashan, pactowan tupanakuyta rikuchispa, hinaspa “Pedro” sutita qhawaykuspa, sapa letrapa yupasqa mayninchayninta mirachispa, 144,000manmi tupun. Chay atiy, icha varaqa, icha llaviqa, Eliakimman churakusqa, Shebnaqa pukyu pampaman pelotahina wikch’uykusqa kaptin, hinaspa chayqa “varan”mi Filadelfia Millerita Adventismo nisqapa stumpmanta lluqsimuq, chaymi 1856 watamanta 1863 watakama kuchusqa karqa.
Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.
Pedroqa chaskin Diospa rimayninpi huñusqa llaqtanpa kamachikuyninta trigo q’achuta tares nisqakunamanta rakisqa kaptin, trigoqa Pentecostéspa wayraq t’antakuna ofrendahina oqarisqa kananrayku. Ñawpaqtaqa tares nisqakuna rakisqanku, imaynachus Pentecostéspa wayraq t’antakunapi levadura kasqanta horneakunawan qichusqa kasqanwan rikuchisqa hinata. Varaqpa otaq llavip kamachikuyninqa urmasqa suyuq t’uphumantam hamun, hinallataq p’anqa, enseña hina kasqaqa, Jesépa saphinmantam hamun hinaspapas Jesépa saphinmi, imaraykuchus Jesusqa imapas tukukuyninta qallariyninwanmi rikuchin. Saphiqa qallariymi, p’anqataq tukukuymi. Kay willakuy hamuq pacha nisqapa profetapa kayninqa manam entiendisqa kayta atinchu Cristopa pacha qhawasqa simipas rimanakuylla judíokunaq nisqankunawan, kunan p’unchaykunapipas, imaraykuchus chayqa qhipa para metodologíapa hatun kamachikuyninmi, hinaspapas Davidpa wasinpa llavin kasqanwanmi rikuchisqa. Llaviqa wichqasqa kasqa punkuta kicharin Davidpa wasinman. Llaviqa punkuta kicharin hanaq pacha santuario-man, Davidpa wasinman. 1844 watapa octubre 22 p’unchaypa alfa nisqaqa domingo kamachikuy omega nisqapi kutimun.
David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.
David, Jessipa churin, huk watuchisqa rimayta qillqarqan, chaymi Cristopa p’unchayninkunapi simi-llamk’aq judíokunawan astawan rimanakuyta tukuchirqan; chayhinataq paypa judíokunaman qespichiy willakuyninpa tukukuyninta señalasqan.
A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.
Davidpa Salmun. Tayta Diosmi niwarqa Señorniyman: “Pañay laduypi tiyay, awqaykikunata chakiyki urapi sarunanpaq churaykama.” Tayta Diosmi kallpaykiq varanta Sionmanta kachamunqa: awqaykikunapa chawpinpi kamachiy. Llaqtaykikunami munayllawan hamunqaku atiyniyki p’unchaypi, santu kaypa sumaq k’anchariyninpi, paqarimuy paqarinapa wiksanmanta; wayna kayniykiq sut’uyninmi qanpaq kachkan. Tayta Diosmi jurarqa, manataqmi kutirikunqachu: “Qanqa wiñaypaq sacerdotem kanki Melquisedecpa ordenninman hina.” Salmos 110:1–4.
Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.
Palmoniqa kamachirqan kay qillqasqata Salmo 110pi churayta; chayqa, chiqapmi, yupay yachay pacha ukhupi huk sapaq yupay hina reqsisqa kachkan. “220” nisqapa kuskanpas, “11” nisqapa chunka kutiypas, huk alma-man suyachinman “110” yupayqa imapaqpas ancha allin reqsichiyniyuq kasqanta; hinallataqmi kashan, chay qillqasqapas hina. Chayqa Davidpa takiyninmi, Davidtaq pachak tawa chunka tawa waranqa runakunapa unanchanmi, chayrayku chayqa chakra urpikunapa takiymanta huk qillqasqami, Moisespa hinallataq Corderopa takiyninmanta. Rikuchin ima p’unchaypiña ñawpaq chakra arariqkuna q’ipanman churakuspa, chakraqa pachak tawa chunka tawa waranqaman qusqa kananpaq. Chaypas kaqtinqa, chaymi “atiyniyki p’unchay” nisqa, Pentecostespa atiyninwan tinkuspa, Pentecostal pacha tukukuyninpa patanpi.
God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.
Diospa llaqtanqa “munayniyuq” kanqaku p’unchaypi hamusqankumanta “paqarimuy paqarina wiksamanta”, “wayna kayniykiq sullallinwan.” Musuq paqarikuyqa tikrakuyta hinallataq kawsayta rikuchiq huk uyarikuymi. Pachak tawa chunka tawa waranqaqa paqarina wiksamanta hurqusqa karqanku 2023 watapi Julio killapi, chaymantataq paqarirqanku wayna kayninkuq sullallinwan, imaraykuchus Chisi Chaqwaq Qayllakuyniyuq willakuyman paqarisqa karqanku, chaymi qallariypipas, ichaqa Millerita sutiyuqkunawanpas, karqan, manachayqa paykunaq “wayna kayninpi.” Chayqa kikillan sullallinmi, imaraykuchus omega historiapa ukunpi alpha historiapa kutimuyninmi. “Paykunaq p’unchayninpi” ‘atiyniyuqchasqa kayninkupi,’ maypichus Shebna qarqosqa kachkan “tiyananmanta, hinallataq” “kasqanmantapas” urayman aysasqa “kaspas,” Eliakimta, chay pachak tawa chunka tawa waranqaqa omega saserdotekuna ruwasqa kanku, imaraykuchus Melquisedecpa ordenninman hina ruwasqa kanku, imaraykuchus pachak tawa chunka tawa waranqaqa wañuyta manan mallinqachu, utaq Melquisedecwan hina wiñaypaq saserdotekunam kanku.
In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.
Paypa kallpakuynin p’unchawninpi, Señorqa “Sionmanta Kikin kallpanpa varanta” kachamunqa. Paypa kamachikuyninmi, iskaynin qhapaq suyunkunapa—graciapa (justificación) hinallataq gloriapa (santificación)—churakusqa kachkan kikinpa gloria coronanta churarikkunaman, imaraykuchus paykunaqa Paypa suyunta reqsichinku. Sionmanta kachakunku, imaraykuchus Sionpa niyninmi pachak tawa chunka tawayuq waranqa runakunapa unanchanta rikuchin.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
Fariseokuna huñu kuska tantakusqa kachkaptinku, Jesusqa paykunata tapurqa, nispa: “Cristomanta imatataq yuyankichis? Pipa churintaq payqa?” Paykunaqa payman nirqaku: “Davidpa churinmi.”
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Paykunata nirqan: Imaynataq chayqa Davidqa Espíritu-pi kashaspa payta Señor nispa qayarin, nispa: “Señorqa Señorniyman nirqan: Paña laduypi tiyay, awqaykikunata chakiyki uraman churayman chaykama” nispa? Chayhinaqa, David payta Señor nispa qayariptinqa, imaynataq paypa churin kanman?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.
Hinaspa manam atinirqachu huk simiwanpas kutichiyta; chay p’unchawmanta ñawpaqmanpas manam pipas atirqachu payta aswan tapuykunawan tapuyta. Mateo 24:41–46.
David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.
Davidpa Cristoqan profétic tupanakuyin, alfa omega nisqakunaman hina—qallariyninpas tukukuyninpas—“línea sobre línea” nisqa yachay-ruwanapa aswan hatun kamachinmi, chay kamachitaqa mana atirqankuchu sut’i rimaywan p’itiykuq Judíokuna unanchayta, imaynan huk Laodicea-llaqtaq Qanchis Punchaw Adventista mana entiendenchu kayta: Millerita-kunapa historiankunam, Chawpi Tuta Qapariy willakuy tiempopi, maypin hanaq pacha lliphiy unu wart’asqa karqa Adventismopa wayna kasqanpi. Qampa wayna kayniykipa “rocío” nisqanqa pachak tawa chunka tawa waranqa runakunapi kachkan, hinaspa 9/11-pi qallarin ch’iqchiyta; Domingo kamachitaq “atiyniyuq p’unchay” nisqanmi, chaypi puchuq ayllu Melquisedecpa ayllupi sacerdote hina qhawarisqa kayman hawisqa llank’anankupaq hawisqa kachkan.
Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.
Laodicea nisqapi qanchis p’unchaymanta adventista yupaychasqa puchuy sapanmanta (iglesia wañuykama maqanakuypi kaq) lluqsimun ramaqa (iglesia atipaq); chay hinallataq Jesépa sapinmanta, pachak tawa chunka tawa waranqa runakuna—kanmi sumaq rurukunaq rama, paypa kallpan p’unchayninpi oqarisqa hina haywarikusqa ofrenda.
We will continue these thoughts in the next article.
Kay yuyaykunata qipa qillqapiqa sutinchaspa qatipasaqku.
“Proverbs One
“Proverbios Huk”
“April 1, 1850 To the ‘Little Flock.’
“1850 watapi abril killapa 1 punchaw, ‘Uchuy Michiq Uywakunaman.’
“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Munakuy wawqikuna.—Señorqa qhawachiwarqa, enero killapa 26 p’unchawninpi, chaytan willasaq. Rikurqani Diospa wakin llaqtan runakuna upa hina, puñusqa hina kasqankuta; kuskallam rijch’arisqa kasharqanku, manataq allintachu yacharqanku kay pacha tiempopi kawsashasqanchikta; hinaspa ‘qhari’ ‘allpa pichanawan’ yaykumusqanta, hinaspa wakinninkuna pichasqa apasqa kanankupaq peligropi kasqankuta. Jesusmanta mañakurqani paykunata qespichinanta, aswan pisi tiempollata qespichispa saqenanta, manchay hatun peligronkuta rikunankupaq, chhaynaqa wakichikuyta atinkuman wiñaypaq ña ancha qhipa manaraq kaptin. Angelqa nirqa: ‘Tukukuyqa hamushan hatun muyu wayra hina.’ Angelmanta mañakurqani khuyapayakunanta hinaspa qespichinanta kay pachata munakuqkunata, imankunawan kasqankuman watasqa kaqkunata, mana munasqankurayku chaykunamanta sapaqchakuyta, chaykunata saqispa sacrificiota ruwanankupaq mensajerokunapa ñanninkuta utqhayachinankupaq, yarqaywan wañuq ovejakunata michinankupaq, espiritual mikhuymanta pisisqa kasqankurayku.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.
“Imaynan ñuqaqa qhawaq karqani wakcha almanakuna kunan p’unchay chiqaq kaymanta pisi kaptin wañuqta, hinaspa wakinkunaqa, chiqaq kaypi iñisqankuta rimarispa, Diospa llamkayninta ñawpaqman apaypaq munasqa yanapakuykunata hark’aspa, paykunata wañunaykuta saqisqankuta, chay qhawarisqaqa ancha nanay karqan, hinaspan angelmanta mañakurqani chayta ñuqamanta anchuchinanpaq. Rikurqani Diospa causanqa wakin kapuqninkumanta imatapas mañaspa, Jesúsman hamuq wayna runa hinata, [Mateo 19:16–22.] llakisqa ripusqankuta; hinaspa manaña unayllamanta lluqsimuq muchuy maqanakuy pasaspa tukuy kapuqninkuta picharinqa, chaymantataq pacha qhepam kashanqa kay pachapi kaq imaymankunata sacrificio hina qusqa hanaq pachapi qhapaq qori waqaychasqata churakunankupaq.”
“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.
Chaymantataqmi qhawarirqani hatun k’anchayniyuq Redentorta, sumaqta munayllapaqta, payqa k’anchay suyukunamanta lluqsispa, kay tutayaq, sapallaña kay pachaman hamusqanta, ancha chanin kawsayninta quspa wañunanpaq, chaninnaq mana chaninnaqkunapaq. Payqa sinchi asikuywan p’enqachayta, asut’iyta apakuran, watasqa k’iska kurunata umanpi churakurqan, hinaspataq huertapi hatun yawar sut’ukunata sudarqan; tukuy kay pachapi huchakunapa llasa q’epin paypa hawanpi kashaqtin. Angelqa tapuwarqan: “¿Imapaq?” ¡Ay!, qhawarirqanitaq yacharirqanitaq chayqa noqanchisraykun kasqanta; huchanchiskunamantam tukuy kayta ñak’arirqan, ancha chanin yawarninwan Diosman redeemispa kutichiwanchispaq.
“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.
“Chaymantaqa yapamanta ñawpaqniyman rikhurichisqa karqan kay pacha imaykakunata mana munaspa qichuyta chinkaq almankunata qispichinapaq, cheqaq kayta paykunaman apachispa, chaykamataq Jesús Yaya Diospa ñawpaqninpi sayaspa, paykunapaq mañakuspa yawarninta, ñak’ariyninta, wañuynintapas rimarichkaptin; hinaspa Diospa kachaqninkuna suyasqakaptin, wakichisqa, qispichiq cheqaq kayta paykunaman apanankupaq, kawsak Diospa sellonwan sellasqa kanankupaq. Sasam karqan wakinkunapaq, kunan pacha cheqaq kayta creenikuq kasqankuta rimaykuqkunapaqpas, chhika pisi rurasqallatapas mana atiyta, Diospa kikin qullqinta Diospa kachaqninkunaman qunankupaq, chay qullqita paykunaman mañaykusqanrayku mayordomokuna hina kamachinankupaq.”
“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’
Chaymantaraq ñak’ariq Jesús, paypa huch’uychasqa qespichisqanwan, llump’ay hatun munakuyninwanpas, paykunarayku kawsayninta qusqan, huk kutimanta ñawpaqniyman rikuchisqa karqa; chaymantaqa, paypa qatikuqkuna kasqankuta niqkunapa kawsayninku, kay pachapa imankakunayoq kaspa, qespichiypa causanta yanapanata ancha hatun imata hina qhawarisqankuta. Angelqa nirqan: “¿Kayhina runakuna hanaq pachaman haykuyta atinmanchu?” Huk angelñataq kutichirqan: “Mana, hayk’aqpas mana, hayk’aqpas mana, hayk’aqpas mana. Kay pachapi Diospa causanman mana sonqochakuqkunaqa, hanaq pachapi qespichiq munakuy taki-taqa hayk’aqpas takiyta manan atinchu.”
“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’
Rikurqaniqa, Diospa kay pachapi utqayllata rurashqan llamk’ananqa chaylla pisi p’unchawkunapi allin kaypi tukusqa kananpaqmi, hinaspa utqay willakuqkunan ñanninkupi aswan usqhayta purinankupaq, ch’iqtichisqa oveja qhatutam maskhanankupaq. Huk angelqa nirqan: “¿Lliwchu willakuqkuna? Mana, mana, Diospa willakuqkunanqa huk willakuyta apanku.”
“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.
Rikurqaniqa Diospa causan hark’asqa kasqanta, hinaspa p’enqayman churaska kasqanta wakin puriqkunarayku, paykunaqa Diosmanta mana ima willakuyniyuq kaspanku. Chay hina runakunaqa Diosman cuentata qonqaku sapa dólarmanta, maymanchus purirqanku mana ruwanankupaq kasqanman, chaypi llamk’achisqankumanta; chay qolqeqa Diospa causanta yanapanman karqan, hinaspa mana chayniyuq kasqanrayku almanakuna yarqaywan wañusqaku espiritu mikhuypa pisiyninmanta, mayqenchus Diospa qayasqan akllasqan kachaqninkuna paykunaman qusqankuman karqan, atiykunata charispaqa.
“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.
“Hatun chukchiyqa qallarimusqanñam, hinaspa purinqapuni, llapallan mana munasqakuna cheqaq kaymanta hap’iykuspa mana kuyuy atina sayayta, Diospaq hinaspa paypa ruwanaspaq ofrendakuspa, chukchisqa qispichisqa kanqaku. Angelqa nirqan: ‘¿Yuyankichikchu pipas ofrendakunankupaq kallpachasqa kananta? Mana. Mana. Chayqa kikin munay ofrenda kanan. Chaqrata rantinapaqqa llapallanmi munakun.’—Noqaqa Diosman waqyasqani paypa llaqtanta qespichinampaq, wakinkunaqa pisi kallpayoqña, wañuqña kasqankurayku.”
“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.
“Rikurqani, pikuna kallpayuqkuna makinkuwan llamk’anankupaq, hinaspa yanapanankupaq kay causata qawachiyta, chay kallpankumantapas mañakuykachasqa kasqankuta, hukkunataq imaynan kawsayninkumanta mañakuykachasqa kasqankuman hina.”
“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.
“Hinaqtinmi rikarirqani tukuy atipaq Diospa juicionkuna utqayllam hamushasqanta. Angelmanta mañakurqani paypa siminpi runakunaman rimananpaq. Paymi nirqan: ‘Sinaí Urqupa llapa qaparikuyninkuna, illapakunapas mana kuyuchinmanchu Diospa siminpa sut’i cheqaq kayninkunawan mana kuyukuy munasqakunata; nitaq angelpa willakuyninpas mana rikch’arichinmanchu paykunata.’” Review and Herald, April 1, 1850.