In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

William Millerpa musquynpi, qallariypi kaq “bulla”, runakuna allqonkunaqa joyakunata llamk’achiyta qallarisqankumanta ñawpaqta, Millerqa joyakunata huñuspa “hamuychik, qhawariychik” nispa waqyasqa karqan. Cristoqa hallp’a pichana apaq runa hina, pichanawan q’upa hinallata q’upa q’epikunata pichaspa hurqun, joyakunata aswan hatun kajonman huñun, chaymantataq payqa Millerta “hamuy hinaspa qhaway” nispa waqyan. Cristoqa pichanawan llamk’aynta qallariqtin, cuartoqa ch’usaq karqan, imaraykuchus Millerqa kayhinata qillqarqan: “huk punku kicharisqa karqan, hinaspa huk runa cuartoman yaykurqan, chaymi runakuna llapa lloqsirqanku; paytaq, makimpi hallp’a pichana apaspa, ventanakunata kicharirqan, hinaspa cuartomanta allpa q’upatawan q’upa q’epikunata pichayta qallariqan.”

The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.

Llup’a pichana runaqa wasiman yaykun tukuy runakuna chaymanta lluqsisqankumanta qhipaman. 2023 watapi, llup’a pichana runaqa ch’usaq wasiman yaykurqa, pachak tawa chunka tawa waranqa runakunapa kuyuriyninku ñit’isqa, ch’iqichisqa kasqanrayku. 2012 watamanta Habacucpa Tablanakunapi rikuchisqa cheqaq-kunata q’upa ukhupi pampasqa karqa, hinaspa chay wasi ch’usaq karqa. Llup’a pichana runaqa Juan Bautista qhepata hamuqmi, pichamanta Juanka nirqan abanoyuq kasqanta, hinaspa chay abanota pampanta tukuy hinantinpi pichanapaq llamk’achinqanta.

I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.

Ñoqaqa cheqaqtapuni yakuwan bautizaykicheq arrepentikunaykichispaq; ichaqa qhepamanta hamuqqa noqamanta aswan atiyniyuqmi, paypa usut’anta apayllapaqpas mana allinchasqa kanichu. Paymi bautizasunkicheq Santo Espírituwan, hinallataq ninawan. Paypa makimpiqa aventadorninmi kachkan, erasnintañataq sumaqta pichaykunqa, trigonta waqaychanaman huñuykunqa; ichaqa qaranqataqa mana hayk’aq wañuq ninawan ruphaykuchinqa. Chaymantataq Jesusqa Galileamanta Jordánman hamun Juampa bautizasqa kananpaq. Mateo 3:11–13.

Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.

Galileaqa huk kutichiy p’unchawpa unanchaqninmi, hinaspa Jordán mayupi Jesus bautizasqa kananpaq hamusqan chay cheqaqa Bethabara sutiyuqmi, chay sutitaq “chimpana pasajeta” ninmi, hinaspa ñawpaq Israel llaqtapa Auniskasqa Hallp’aman chimpaq risqanta rikuchin. Jesus bautizakuspanqa, chaymantaqa Jesus Cristomi tukurqan. Galilea, Jordán, Bethabara, hinaspa Jesuspa Cristo tukusqanpas llapallanmi huk dispensaqionpa cambiakusqanta kallpachaykuchkan, chaymi punkupas unanchan, aswanraq Filadelfia runakunapaq, paykunaman kichasqa hinaspa wisq’asqa punkupa llaven qosqasqa kaptin.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

Filadelfiapi iglesiapi angelninman qillqay: Kaykunatan nin chay santu kaq, cheqaq kaq, Davidpa llavenniyoq kaq, kicharin, manataq pipas wisq’ayta atinchu; wisq’an, manataq pipas kichariyta atinchu; Ruwasqaykikunatan reqsini: qhawariy, ñawpaqniykipi kichasqa punkutan churani, mana pipas wisq’ayta atinchu: aswanpis pisilla kallpayuq kanki, simiytapas waqaycharqanki, sutiytapas mana ñegarqankichu. Apocalipsis 3:7, 8.

When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.

Cristoqa “punkuta” “kicharirqan” hinaspa “ukuman yaykurqan” chayqa, chay punkutaqa “Paypa punkun” karqan, imaraykuchus Payqa llapan allinta pichan “Paypa pampanta.” Sichus chay pampa Paypataqmi kan, chayqa chay ukupa wasinpas Paypataqmi.

“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

“Capernaúm llaqtapim Jesúsqa tiyakurqan puriyninkuna ukhunpi, kayman chayman riykachasqan chawpikunapi, chaymi reqsikurqan ‘Kikinpa llaqtan’ nisqa hina. Chayqa Galilea quchap patanpi karqan, hinallataq sumaq Genezaret pampap lindirunkunaman qayllapi, mana chay pampapi kikinpi kaptinqa.” The Desire of Ages, 252.

He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.

Payqa wasinman yaykun trigoninta huñunaypaq, hinaspa cizañakunata huñuspa rupachinapaqpas. Galilea, Jordán, Betábara, bautismo, Juanmanta Jesusman tikrakuyninwan rikuchisqa kamachiy pacha tikrakuyninqa, Laodicea sutiyuq maqanakuk iglesia-manta Filadelfia sutiyuq atipaq iglesia-kama tikrakuyninwan tupanchakun. Payqa 2023 watapi julio killapi wasinman yaykurqan. Millerqa 2020 watapi julio killapa 18 p’unchawninpi, ch’aqway ukunpi, ñawinta wichqarqan; hinaspan ñawinta kicharimuptin, wasi runakunaq mana kashasqanwan q’alaq karqan; cheqaq kayqa pantay uraman pampasqa karqan, chaymantataq allpa pichaq qhari ventanakunata kicharirqan hinaspa q’upa qichakunata hawaman pichayta qallariqan.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Paypa aventadornin makinkispa, paymi erañanta allinta picharinqa, trigonñinta taqenman huñurinqa.’ Mateo 3:12. Kayqa huk pichay tiempokunam karqa. Cheqaq simikunawanmi laq’uqa trigonmanta rakisqa karqa. Achka runakunaqa, ancha yanqa hatunchakuspa, kikinkupaq allin kayman atinispa, anyachiyta mana chaskisqanrayku, kay pachata ancha munaspa, huch’uy sonqowan kawsayta mana chaskiyta munasqanrayku, Jesusmanta karunchakurqan. Kunanpas achkakunaqa chayllatam ruwashanku. Almakunaqa kunan p’unchaypas pruebaypi churakun, imaynan Capernaúm llaqtapi sinagogapi chay discipulokuna pruebaypi churakusqankuman hina. Cheqaq kaqta sonqoman apamuptinku, kawsayninkuq mana Diospa munayninwan tinkusqanta rikunku. Rikunkum kikinkupi tukuy imapi hunt’asqa huk ch’ikanman tikraypa kasqanta; ichaqa mana munankuchu kikinta ñak’arichispa llamk’anata apaqayta. Chayraykum huchankuna rikuchisqa kaptin phiñakunku. Piñakusqa ripukunku, imaynan discipulokuna Jesusmanta ripurqanku, rimrillaspanku: ‘Kay rimayqa sasa rimaymi; ¿pitaq uyariyta atinman?’” El Deseado de Todas las Gentes, 392.

On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”

2023 watapa qhipa p’unchayninpi, mayqinchus 2024 watapa ñawpaq p’unchayninman tupaykun, Judá ayllumanta Leónqa kikinmanta revelacionninta pisillamanta kicharispa qallarisqa. Daniel chunka iskayniyuq qillqapi kichariypa kimsa pata pruebanakuy procesonman hinaqa, chaymantaq kimsa pruebakuna kanman karqan, “purificado, blancochasqa, hinaspa probado” nisqakunawan rikuchisqa.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Hinaspanmi: Riy, Daniel, rimaykunataq wichqasqa, sellasqaña kachkan pacha tukukuyninkama. Askha runakuna chuyanchasqa kanqaku, yurahyasqa kanqaku, pruebanapi churakusqa kanqaku; ichaqa mana allin runakunaqa mana allinta ruwaspa purinqaku. Mana mayqin mana allin runapas entiendenqachu; yachaqkunaqa ichaqa entiendenqaku. Daniel 12:9, 10.

The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.

Ñawpaq angelqa pichayta rikuchin, huchallikuywan sonqonpi kawsachisqa huchasapa runa kanchapata uku pampapi haywarisqa qarpay pataman huchankunata churaptin, chaypi yawarwan justificadosqa kachkan.

The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.

Yawarqa chaymanta apasqa kan ch’uya wasiman, maypim ch’uya kaypa ch’uyanchay ruraynin rikuchisqa kachkan, patiopi yawar mayllayninwan yuraqyachisqa hina. Chaypi chiqap kayqa rikuchikun, yawarwan hinaspa testimoniankupa siminwan atipaqkunapi.

They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.

Chaymantaraqmi pruebanakuypi churakunku, hinaspataq qhepa p’unchaykunapi tarisqa kanku Babiloniapa llapa huk yachaq runakunamanta chunka kuti aswan allin kasqankuta. Kimsa kaq pruebayqa maypinchus Aswan Santu Cheqepi hatunchasqa kanku, chaypitaq huk clase nisqa yachaq kasqankuta rimarikuq runakunamanta sut’inchasqa kanku. Chay kimsa kaq pruebayqa domingu leymin, hinaspa ñawpaq kaq pruebayqa ñawpaq angelpa waqyakuyninmi, cimientosman kutirinapaq; imaraykuchus qatiq pasopi templota sayarichinku. Chay qatiq pasoyqa iskay kaq angelpa t’aqay willakuyninmi, chaymantataq kimsakaq angelpa litmus prueba qatipayan.

In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.

2023 watapi, ñawpaq angelqa chayamurqa imaynatachus 1840 watapi agosto 11 p’unchawpi rurqarqa hinata, iskay kaq llaquy willakuywan, Islammanta willakuyta apamuspata uraykamuspa. Payqa uraykamurqa imaynatachus 9/11-pi rurqarqa hinata, kinsa kaq llaquypa Islammanta willakuywan, hinaspa machu ñankunaman kutimunaykichikpaq qayakuyninwan. Millerite historiapa sayayninkunaqa sayarichisqa karqan, iskay kaq llaquypa willakuynin 1840 watapi agosto 11 p’unchawpi hunt’asqa kaptin. Chaymantataq Apocalipsis chunka kaq qillqapa angelnenqa uraykamurqa; chayhinataq rikuchirqan Apocalipsis chunka pusaqniyuq kaq qillqapa angelnenpa uraykamuyninta, hinaspa kinsa kaq llaquypa chayaykunanta.

Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.

Josiah Litchqa hina ñawpa pacha willakuywan Augustu 11, 1840 p’unchawpi cimientokuna churasqa kasqanwan tantiyasqa runam. “Josiah” sutipa ninanqa “Diospa cimienton” nisqami, hinaspa qhapaq Josíasqa sagrado historiapi Josíaspa allinchakuyninta rikuchin, chaypiqa Moisespa ñaqay willakuynin tarisqa karqan, santuario ukhupi q’upa qotop ukhupi pampasqa hina, imaynachus Millerpa alhajakunan cuarto ukhupi pampasqa karqan hina.

King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.

Rey Josías wañurqan Meguido llaqtapi, chaymi kashan Apocalipsis chunka soqta ñiqin kapitulumanta Armagedón. Josiaspa reformaciónninqa hunt’akusqan karqan mana kasukuq profeta willakusqan qhelqasqa profeciamanta, Jeroboam Betelpiwan Danpi iskay altarniyoqta sayarichiptin. Chay mana kasukuq profeta wañurqan asnuwan leonwan chawpinpi. Rey Josíasqa sutinmanta ñawpaqta willasqa karqan, reformaciónninpas chay ñawpaq willakuyta hina karqan; chaypiqa nirqan hamuq p’unchaypi rey Josías kikin taksananpaq chay altar-ta, maypichus mana kasukuq profeta millay rey Jeroboamta uywanakurqan.

Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.

Josías sutiyoqmi “Diospa cimenton” ninan; hinallataq rey Josíasqa hunt’arqanmi willakuyta, paypa reynonmanta hina kimsa pachak tawa chunka watakuna ñawpaqta qospasqa karqan chayta. Payqa umallirqanmi huk kawsarichiyta hinaspa huk allinchayta, chaymi qhipaman chayarqan altarman, maypichus Judámanta profetaqa rey Jeroboamta uywanakuran. Chayman chayaspataq, Josíasqa altar­ta urmachispa pakirqan, imaynan profecía nisqanman hina ruwananta nisqankama. Jeroboampa iskay altar­ninkunaqa kasqanku yuyaychasqa llullachiq rikch’ayninmi Jerusalén templomanta, chay hina ukhuyninkama Jeroboamqa llulla raymi p’unchaykunatapas sayarichirqan. Chayta ruwaspanqa, payqa mana imatapas aswanqa ruwarqan Aaronpa quri becerrowan ruwasqanllatam. Aaronpa hatarikuyninqa karqan ñawpa Israelpa sagradu historianninqa cimentonpi. Chayqa pasarqunmi Moisés Leyta chaskisqan pacha, chay Leymi Diospa gobiernonninpa cimenton.

Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.

Aarónpa hatariyninqa huk saphi hatariy karqan, chaymi kutipasqa karqan Jeroboam chunka hanaq llaqtakuna ayllukunata Israel hina sayarichisqanpi. Moisésqa Aarónta anyarqan, hinaspataq Moisésqa alfa, icha saphi, Cristo omega-man tupachisqa. Aarónwan Moiséswan iskay kastakuna­ta rikuchinku chay saphi hatariypi, hinaspa kinsa kaq kastataq chay Moiséswan kuska sayaq sinchikuna kanku—Levitakuna. Rey Jeroboamwan Judámantapacha profetawan iskay kastakuna kanku hanaq reinoq saphi hatariyninpi, hinaspataq yapamanta Levitakunaqa sinchikuna kanku.

At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.

Jeroboampa qallariy hatun kutichisqanpi, Judá llaqtamanta hamuq profetapas payta anyarqan hinaspa huk reypaqqa willarqan, sutichasqa kananmanta “Diospa cimienton” nisqawan—Josías. Ñawpaqmantapacha willasqa reforma hunt’akusqanman yaykun, chaypi Josías kawsarichiynta hinaspa reformanta qallarisqanpacha, Moisespa ñak’ariy simin tarikusqa karqan, hinaspa Moisespa ch’uya siminkunata ñawirisqanqa kallpacharqan ña qallarisqa kaq kawsarichiyta hinaspa reformata. Josíasqa, sut’itaq proféticupa unancha kaspa, rikuchin huk kawsarichiyta hinaspa reformata, chayqa kallpachasqa kan Moisespa qillqasqanmantapacha huk profecía tarikusqanrayku.

The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.

Rey Jeroboampa willakuy ninapi hatun sapinkasqa hatalliyqa Israilpa reywan rikuchisqa kashan, hinallataq Judá llaqtamanta profetawanpas, payqa kachkasqa karqan Diospa willakuyninwan Jeroboampa sapinkasqa hatalliy contranpi, chaymantapas profetaman kamachiykunawan, ima ñantataq Judáman kutispan mana hap’inanpaq reqsichisqa. Judá llaqtamanta profetaqa Jeroboampa mañakusqanta qispirikuspa mana qhiparirqachu, ichaqa chaymanta qhipaman Betel llaqtapi llulla profetapa waqyakuyninta chaskirqan, chaywanmi kikinpa destinoyta sellarqan. Mana kasukuq profetaqa asnupa lionpa chawpinpi wañunqa karqan, hinaspan llulla profetapa aya wasi ukunpi pampasqa kanqa karqan.

On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.

1840 watapi 11 kaq killapi, iskay ñak’ariypa willakuy hunt’akuchkarqa, Adventismoq cimientonkunapas churakuchkarqa. Josiah Litchqa 1838 watapi chay willakuyta qawarichirqan, hinaspataq 1840 watapi 11 kaq killaman chunka p’unchay pishaqpi yupaychasqankunata allinta allinchaspataq 1840 watapi 11 kaq killata willarqan, chay p’unchaypi otomano supremacía tukukunanpaq, iskay ñak’ariypa islammanta willakuynin hunt’akusqanman hina.

King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.

Rey Josíasqa tukuy qhipa p’unchaykunapi kaq qispichiymanta musuq kawsariymanta hinaspa allinchaymanta rikch’achin, imaraykuchus sapa profeta qhipa p’unchaykunamanta astawan chiqanta riman ñawpaq p’unchaykunamantaqa. Rey Josíasqa tukuy qhipa kawsariymanta hinaspa allinchaymanta rikch’achin, chay allinchaytaq Bibliapi huk willakuy nisqawan qhawachisqa kashan. Joelpa libronmi reqsichin chay tukuy qhipa kawsariyta hinaspa allinchayta, mayqan runakunachus pachak tawa chunka tawa waranqa kanqaku chaykunapura ruwakusqanta. Josíaspa kawsariyninqa iskay patam karqan: qallarikurqan, chaymantataq huk profecía kichasqa karqan, chaymi llamk’ayman kallpata yaparqan. Chay iskay patakunaqa ñawpaq para hinaspa qhipa para kasqankum, Joelpa libropi qhawachisqa hina, hinaspa Hechos nisqa librokunapi hunt’asqa, chaymantapas hukmanta yapamanta Millerita historiapi hunt’asqa.

At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.

Aarónpa, rey Jeroboampa, hinaspa Judámantaprofetapa rebelionkunamanta qallariypi, rey Josíasman, chaymantataq Josiah Litchkama, payqa huk testimoniopa siq’inta reqsichin, qallariy pruebamanta. Qallariy pruebaqa ñawpaq kaq pruebañam; chaymanta qipaman templo pruebayuq hamun, maypachachus umalliq rumi churakusqa kachkan. Chaymanta qipataq kimsa kaq prueba, litmus prueba, chayamun.

From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.

Quri charumanta, Jeroboampa Betelpiwan Danpiwan altar-ninkunakama, chaymanta rey Josíasman, Josiah Litchkama rikuchin huk serie profético puriy raprankunata, chaykuna pusanku 9/11-pa cimiento-prueba nisqaman. Nueva York llaqtapa hatun wasi-kuna 9/11-pi urmaqtinku, kimsñiqin ay! nisqapa profecían reqsichirqan chay prueba-ta, qayakushpa kutimunaykipaq ñawpaq, cimiento nisqa ñan-kunaman; August 11, 1840 wan 9/11 wan paraleloqa rikuyta atisqa karqan ima Laodicea Séptimo Día Adventista munaqpaq rikuyta. Al Qaeda-pa participaciónnin 9/11-pi achka kuti tapukusqa kan kay p’unchaykunapi conspiración-teoría-kunapa chaupinpi, chaykuna llapanpi aswanpuni cheqaq kasqankuwan; ichaqa Al Qaeda niyninqa “cimiento” nisqam, paykunaqa qallariqku huk organizacion hina huk wata ñawpaqmi tiempo del fin nisqapa ñawpaqninpi, 1989 watapi, cheqaqtaq August 11, 1988 p’unchaypi.

If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.

Kay uranchakunapa proféticanta cimientokunamanta kay sut’ichaykunata mana reparaspaqa, ashkha imapas chinkachkan. 11 septiembrepi cimientokuna churakurqan ñawpaq kaq pasopi. Iskay kaq pasopi temploqa tukuchisqa kachkan, hina capstone churakusqanwan. Kimsa kaq pasoqa domingo leyq wisq’asqa punkun. 11 septiembremanta domingo leykamaqa mensajeqa aswanqa Laodicea nisqapi qanchis punchaw Adventistakunamanmi dirijisqa kachkan, imaraykuchus juicioqa Diospa wasinpi qallarin, hinaspan Diospa wasinpaqqa domingo leypi tukukun. Chaypi hinaspa chay pachapi Laodicea qanchis punchaw Adventismoqa pasasqa saqisqa kachkan; imaynan Protestantekuna pasasqa saqisqa karqan Millerite historiapi, Judíokunañataq Cristopa historiapi, hinallataq Moisespa historiapi tawa chunka watamanta aswanpi wañuqkunapas.

The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.

Iskay ñak’ariy 9/11-paqa Augustu 11 p’unchaw 1840 watapi iskay ñak’ariywan rikch’achisqa karqan, chay nivelpiqa iskaynin waymark-kunapas asnuwanmi uyarichisqa kanku, Bibliapa willakuyninpi Islam-pa ñawpaq señalanan kashan asnu. Domingo kamachiyqa bestiapa señalninmi, chay bestiapas achkha kuti leon-hina uyarichisqa kashan, chayhinapin Judá ayllupa Leonninta qhatiq-tukuspa llullachin. Domingo kamachiyqa leonmi, hinaspa Judámanta mana kasukuq profetaqa asnuwan leonwan chawpipi wañurqan, hinaspa Betelmanta llulla profetawan kuska kikin pamparaypi pampasqa karqan. Payqa 9/11-manta Domingo kamachiykama profetiku pacha ukhupi wañurqan, chayqa profetiku pacham asnumanta leonkama. Chay pruebay pachaqa Betelmanta llulla profetapa pamparayninmi, paymi Judámanta mana kasukuq profetata kikinpa sapaq pamparayninpi pampachirqan.

Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.

Jeroboampa qhapaqsuyunqa, Judá qhapaqsuyupa llullakuy rikch’aynin hina rikuchisqa, maypichus Jerusalén llaqtapas templupas kachkan, Millerita historiapi protestantekunata rikuchirqan, paykunaqa manañam Diospa llaqtanchu karqanku. Paykunaqa pactopi sutichasqa kayninkuta chinkachirqanku 11 de agosto de 1840 p’unchawmanta 22 de octubre de 1844 p’unchawpi wichqasqa punkukama. Chay historiaqa 9/11-manta Domingo kamachikuykama tupachakun, chayraykutaq Judámanta mana kasukuq profetaqa Betelmanta llulla profetawan rikuchisqa apostata protestantekunawan kuska huk p’ampasqa ayakuchapi pamparin.

Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.

Llapanpi, rey Josíasqa allin reymi karqa, ichaqa Meguidopi wañurqan, chayqa Armagedónman sut’i hinaspa chiqap churakuyninmi. Pantasqa purirqan Necomanta hamuq waqyay willakuyta mana chaskisqanrayku. Necoqa, Egipto rey, chayrayku uray suyuq rey karqa; payqa aywarqa Babiloniawan maqanakunapaq, paymi hanaq suyuq rey karqa. Josíasqa Judeamanta runakunata rikch’achin, paykunam Armagedónpi wañunku, imaraykuchus Daniel 11:40–45 nisqapi uray suyuq reywan hanaq suyuq reywan maqanakuymanta waqyay willakuyta mana chaskirqankuchu. Chay willakuyqa 9/11 pi cimientonman tukurqan.

The first test is the first angel’s call to return to the foundations.

Ñawpaq pruebamqa ñawpaq angilpa qayakuyninmi kachkan, cimientokunaman kutirinapaq.

The second test is the second angel’s call to separate and finish the temple.

Iskay kaq musuq yuyaychanakuyqa iskay ñiqin angelpa waqyayninmi t’aqanakunapaq hinaspa templota tukuchinapaq.

The third test is the third angel’s litmus test of the seal or the mark.

Kimsa kaq pruebanqa kimsañiqin angelpa qelqasqan pruebam, sellota utaq señalta reqsinapaq.

The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.

Ñawpaq kaq pruebam cimientosnisqanpi prueban, hinaspa 2024 watapi, Sabbath zoom tantanakuykunawan chaypi kasqakunamanta yupaqta kuskan hina lluqsirqanku, 1843 watapa cartanpi rikuchisqa sapaq yachachiy rimanakuyllamantam. Chay rimanakuyqa chay símbolomanta karqan, mayqanmi qhepakaq p’unchaykunapi Diospa llaqtanpa rikuy-nisqanta sayachin. Millerita controversiapi Protestantekuna nirqanku Antiochus Epiphanes, utaq Islam, hatunchakuspa hinaspa urmaq atiyniyuq kasqanta, Daniel chunka hukniyuq tawa chunka tawaq versiculopi rikuyta sayachinapaq.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Chay p’unchaykunapiqa achkha runakuna hatarinqaku uray llaqtapa rey contra; hinallataq llaqtaykimanta suwa runakunapas hatarinqaku rikch’ayninta sayachinankupaq; ichaqa urmankuq. Daniel 11:14.

Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.

¿Islamchu utaq Antíoco Epífaneschu karqan llaqtayki runakunapa suwanku, ichaqa Romachu karqan, imaynachus Miller sut’incharqan hina? Millerqa allinta entienderqanmi paganu kaypa ch’usaqyachiq atiyninkuna, hinallataq papalismopa ch’usaqyachiq atiyninkuna, iskayninku kikinchikmi karqan hatunchakuspa hoqarikusqanku, urmaqkuna, hinaspa Diospa llaqtanpa suwankuna. Chay rimayqa charta nisqapi rikuchisqam, mayqinchus “Diospa makinpura kamachisqa karqan, mana tikrasqa kananpaqchu,” hinaspa sapallanmi iskaynin Habacucpa tablankunapi rikuchiq huk pasayta mayqinchus mana kaqchu profetapa Simiypi chiqap willakuyninwan. Chay chartapi willakuyqa churakusqa karqan chay tiqsi takyasqa rimayta qhawachinapaq, Diospa profetapa Simiyninpa t’aqaq atiyninpa unancha hina.

In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.

2024 watapi, zoom huñunakuymanta casi kuskanmi lluqsirqanku chay llulla yuyayrayku: Estados Unidosmi rikch’ayninta sayarichin, manataq Roma, imaynachus Milleritakuna allin hinalla sinchita amacharqanku chayman hina.

The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.

2023 watapi qallarik pichayqa qallarikurqan Cristo paypa wayrachinaqninwan wasiman haykuykusqanpi, chay wayrachinaqninqa paypa cheqaq kay rimayninkunam. Paypa wasinman haykuykusqanpi, runakunamanta ch’usaq karqan, chayraykum huk simita ch’in pampa-pi hatarichirqan Señorpa ñanninta waqichanapaq. Chay simiqa Alianzapa Kachaqnin usqhaylla templonman hamunanpaqmi ñanta waqichanan karqan; chay templonqa pachak tawa chunka tawa waranqa runakunap templonmi.

Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.

Chaynaqa 2024 watapi karqan ñawpaq pruebam, cimientokunapa prueban, pipa visionninta sayachisqanpa prueban—chay visionmi puchuq qhepakuqkunata sellan. Ukhu vision, puchuq qhepakuqkunata sellaq, capítulo chunka ukhupi Cristopa visionninmi; hawapi visiontaq anticristo sayachisqan visionmi, anticristotaq Romam. Huk ukhu visión Cristomanta, huk hawapi visión anticristomanta. Sellakuyqa cheqaq kaypi takyaymi, espiritualmente hinallataq intelectualmentepas; capítulo chunkapa ukhu visionninqa espiritualmi, capítulo chunka hukniyuqpa hawapi visionnintaq intelectualmi. Iskay visionkunapa yachayninwan chayman hina tupaq experiencianpas sellasqa kananpaq munakkuqpaq mañakusqa criteriokunam, imaynachus Daniel rikuchirqan Daniel capítulo chunkapa ñawpaq versículopi.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Persia llaqtap kamachiqnin Cirospa kinsa watanpi huk rimay Danielman sut’inchasqa karqa, paypa sutintaq Beltsasar nisqa karqa; chay rimayqa chiqaqmi karqa, ichaqa churasqa pacha unaymi karqa. Paymi chay rimayta entienderqa, rikuchisqa musquypaqtaq yuyayniyoq karqa. Daniel 10:1.

The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.

Uyarinaqpa qallariyninakunapa alfa pruebanqa Daniel chunka hukniyuq capítulo, chunka tawañiqin versículomanta karqa, chayqa Millerista qatiqkunapa chay kikillan qallariynin pruebanwan paralelo karqa, hinaspa chay prueba sapallanmi Millerista qatiqkunapa historiankumanta controversiata rikuchin, mayqantaq Habacucpa ricchariq qhawaqninman qillqanankupaq sut’ichinankupaq kamachisqa mesa patapi. 2024 watapa qallariynin pruebaqa ñawpaq angelpa uraykuy karqa, imaynachus rikuchisqa kasqa agosto 11, 1840, 1888 y 9/11 nisqakunapi.

That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.

Chay ángelqa Michael hinallataq uraykamurqan, Michaelqa Moisesta kawsarichiqmi kasqanrayku; paymi Elíaswan kuska 2023 watapa qhipa p’unchayninpi kawsarichisqa karqan. Chay kawsarichisqaqa Ezequielpa nisqanpi tawa wayrakunapa profecíanninta ruwasqa hina rikuchisqa kachkan, chaytaq Hermana White sut’inchan phiñakusqa, hark’asqa caballopi hina, mayqinchus 11 agosto 1840 Islam nisqa kaqwan, hinaspa 9/11 wan. Alfa pruebanqa qallariy, cimientopi sayasqa hawaman qhawariy prueban karqan. Omegapa pruebanqa uku capstone qhawariy kanqa.

Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.

¿Imaraykutaq kankiman huk alpha nisqa, huk omega nisqapas, chaymanta huk kinsa kaq pruebaywan qatiq? Kaymi cheqaq asunto kani rikuchisqayqa. 2024 watapi alpha nisqa hawa pruebaypa rikch’ayninqa, kinsa pruebasmanta ñawpaq kaqmi. Chay kallpachaq, sayasqa pruebayqa atipasqa kanan tiyan, capstone omega nisqa pruebaypi ruwasqa kananpaq. Chay iskay pruebaykunaqa huk profético kayniyuqmi kanku, mana kinsa kaq pruebayhinachu. Kinsa kaq pruebayqa huk litmus prueba hinam, mayqinchus rikuchin candidatoqa cheqaqtapuni ñawpaq iskay pasos nisqakunata atipasqanta.

The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.

Ñawpaq pruebayqa cimientonmi, iskay kaq pruebayqa tukusqa templonmi. Templopa cimientonqa churakusqa karqa Babiloniamanta lluqsimuypaq ñawpaq decretopa historiampi. Iskay kaq decretopa historiapin temploqa tukuchisqa karqa. Kimsa kaq decretotaq hukniraq karqa, chay decretopin Judá suyupa nacionninpa kamachikuynin kutichisqa karqa, civil hinallataq religioso huchakunata taripananpaq atiyta qospa. Taripayqa kimsa kaq decretopin kutichisqa. 2024 watapi, alpha nisqa cimientopaq pruebayqa rakirqan allpapi sach’a q’umir runapa virtualmente casi ch’usaq cuartonpi kaqkunata.

The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”

Omega pruebaqa kachkan maypim templota tukukusqa, capstone churakusqanwan rikuchisqa hina. Templopa tukukuyninqa iglesiata atipaqta, trigo ukhupi qhichwata hina kachaqkuna hurqusqa kaptin sayarichisqa kasqanta. Templopa tukukuyninqa Millerpa musquyninpi karqan maypim quri rumi hina alhajas kutichisqa karqanku aswan hatun cajaman “mana ima rikuy atina nanayniyoq runaqa chayman haykuchisqanwan.” Miller allpa pichana runata reqsispa, paymi chay alhajasta aswan hatun cajaman haykuchishaqta, testimoniunta tukuchan kay simikunawan: “Kusikuymanta qaparirqani, chay qapariyniytaqmi rikcharichiwarqan.”

Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.

Qillqaychasqa yuyariy, Millerpa hatun qapariynin, mayqan rikch’achin, “kusikuywan” kallpachasqa kasqanta. Kusikuyqa Joelpi kaqkunaq unanchaqninmi, paykunaqa “musuq vinoyuqkuna” kanku; chaymanta “pinqay” churakusqa kachkan wakin vino upyaqkunaman, paykunaqa musuq vinomanta rakisqa kasqankurayku. Chawpi Tutaq Qapariy, mayqan Millerta rikch’achin, allpa pichana runaq jawhariykunata aswan hatun kajonman wikch’uykusqan qhepanta hamun. Chay aswan hatun kajonqa hunt’asqan kachkan chay jawhariykunawan, q’upamanta t’aqasqa hinaspa kajonman wikch’uykusqa kasqankuwan; chayqa iskayninmanta kachkan, pachak tawa chunka tawa waranqa runakunaq templon, hinaspa Chawpi Tutaq Qapariy willakuyninpas. Temploqa iskay kaq kamachiypi tukukun, utaq iskay kaq angelpi, utaq iskay kaq hinaspa omega pruebaypi. Millerpa musquyninpi, omega pruebayqa rikuchisqa kachkan hanaq pacha ventanakuna kicharisqa kaptin.

And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.

Hinaspata uyariq hina hatun achka runakunapa rimayninta, achka yakukunapa rimaynin hina, kallpayoq illapakunapa sinch’i qapariynin hina, nispa: Aleluya; tukuy-atiyniyoq Señor Diosmi kamachin. Kusikusun, ancha kusikuywan asikusun, paytaq yupaychasun; Corderopa kasarakuy p’unchaynin chayamunña, warminpas wakichikusqanña. Paymanpas qosqa karqa sumaq llamp’u linu p’achawan, chuyaq, yuraqwan p’achallikuspa kananpaq; chay sumaq linuqa santoskunapa chanin kayninmi. Hinaspan niwan: Qillqay, samisqa kanku Corderopa kasarakuy mikhuyman waqyachisqa kaqkuna. Hinaspan niwan: Kaykunaqa Diospa cheqaq rimayninkunam. Apocalipsis 19:6–9.

On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.

1844 watapi octubre killapi 22 p’unchawpi, “Cristopa tawa hamuyninkuna” hunt’akusqa karqan, chay tawa hamuyninkunam sapa hukninpas aswan hunt’asqa kanqa utqayllam hamuq domingo leypi. Payqa Hamut’aqnin Kovenantopa hina hamurqan, Malaquías kimsa qillqapi Levípa churinkunapa pichayninwan ch’uyaichayninwan hunt’achispa. Payqa hamurqan suyu chaskiq, Daniel 7:13 nisqapa hunt’akuyninpi. Payqa hamurqan santuario pichaypaq, Daniel 8:14 nisqapa hunt’akuyninpi, hinaspataq kasarakuymanpas hamurqan. Chay kasarakuymi ruwakun novia wakichisqa kachkaptin.

“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.

“‘Mikhuna puquptinqa rikurimuqtinmi, chaylla hoztawan rutukun, cosēcha p’unchay chayamushqanrayku.’ Cristoqa ancha munaywan suyan pay kikinpa rikurimuynin Iglesia-ninpi rikurinanpaq. Cristoq runa kaynin llapan hunt’asqa hina paypa llaqtanpi kutichisqa kaptinmi, chaypachaqa hamunqa paypaq kikinpa kaqkuna hina chaskinanpaq.” Christ’s Object Lessons, 69.

The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.

Hinallataqa, “kay pachaqa willakuylla atiyta atin,” “qhari warmikuna” Diospa sellonwan rikuykusqankurayku, Domingo kamachiy sasachakuy pachapi.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

“Espíritu Santoq rurananqa kaymi: huchamanta, chiqap kaymanta, hinaspa taripaymanta pacha kay munduta yuyayman churananpaq. Kay mundoqa hukllaña willasqa kayta chaskinqa, cheqaqta creenkuqkuna cheqaqwan santuyaqchasqa kasqankuta rikuspalla, hanan hinaspa santu kamachiykunaman hina purisqankuta qhawaspalla, Diospa kamachikuyninkunata waqaychaqkunapaq hinaspa chaykunata chakinkuwan saruqkunapaq ch’iqninnaq rikuchiq chiqanta, hatun hinaspa hanan yuyaypi rikuchispa. Espírituq santuyaqchayninqa reqsichin Diospa sellonniyuqkunapa hinaspa llulla samana punchawta waqaychaqkunapa imaymana kasqankuta. Pruebakuy chayamunan p’unchawpiqa, ima kasqanta animalpa señalanqa sut’ita rikuchisqa kanqa. Chayqa domingo p’unchaw waqaychasqanm. Cheqaqta uyarispaña chay punchawta santu hina qhawariyta mana saqeqkunaqa, pacha hinaspa kamachikunata tikrayta yuyarqan huchaq runapa firmanta apanku.” Bible Training School, December 1, 1903.

When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.

Novia alistakusqanmi cosecha chayamun. Cosechaqa qallarin ñawpaq rurukunamanta trigota huñunaywan, mayqinchus oqarisqa huk qawachiy ofrendahina, huk unanchahina. Ñawpaqtaqa ñawpaq rurukuna, Apocalipsis libropi pachak tawa chunka tawa waranqa kasqankuna, huñusqa kanku; chaymantaq huknin rebaño, hatun achka runakuna kasqanku, huñusqa kanku. Unanchaqa paypa atiyniyuq ejercitonmi, hinaspa paypa atiyniyuq ejercitoqa sumaq yurac lino p’achawan churakusqa kachkan. Kasarakuypiqa, pachak tawa chunka tawa waranqapa templonqa tukusqa ñawpaqmanmi domingo kamachiypa juicioyninmanta; chay templotaq mana Millerpa aswan hatun cajonnillachu, aswanpas iglesiam triunfante, llapa donesniyoq, profecía espiritutapas hap’iqmi.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Paypa chakinkunaman urmaykurqani payta yupaychanaypaq. Hinaspan niwarqan: Ama chayta ruwaychu; ñoqapas qanwan kuska sirviqmi kani, Jesuspa willakuyninta hap’iq wauqeykikunawan ima. Diosllata yupaychay; imaraykuchus Jesuspa willakuyninqa profeciapa espiritunmi. Apocalipsis 19:10.

The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.

Pachak tawa chunka tawa waranqa runakunaqa Jesús-pa willakuyninta hap’iqkuna kanku, hinaspa Jesús-pa willakuyninqa “siq’i patapi siq’i” nisqahinam rikuchisqa kachkan iskayninpi, Bibliapi hinallataq Profecía Espíritu nisqapi. Pachak tawa chunka tawa waranqakunaq Laodicea kuyuyñin, pachak tawa chunka tawa waranqakunaq Filadelfia kuyuyñinman tukrupuptin, llapankum “siq’i patapi siq’i” yachachiy ñanta llamk’achinqaku willakuyninkuta qhawarichinankupaq. Chay willakuyninqa huk huñusqam kachkan Divino yawarwan runaq testigowan.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

Paytaqa mishki Wawapa yawarninwan atiparqanku, hinallataq testimoniunkupa siminwan; mana kawsayninkutapas wañuykama munakurqankuchu. Apocalipsis 12:11.

The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.

Runakunapa willakuynin, Dios kayninpa yawarninwan hukllachasqa, Moisespa hinaspa Corderopa willakuyninmi. Moisesqa runakayninmi karqa, omega Corderopa Dios kayninpa yawarninpaq alpha hina. Llapa donokuna kutichisqa kanku ñawpaqlla, novia kikinta wakichikusqanman hina; chaymanta, yuraq linu p’achawan p’achasqa atiyniyoq soldadohinap hina, Señorpa ñawpaqman puriq ejercitonpa señalanan hina suyunchasqa kayninman churakun. Chay maqanakuy puriymi qallarin novia wakichisqa hinaspa yuraqwan p’achasqa kasqanpi; chaymi hanaq pacha ventanakuna kicharisqa kanku, imaynachus Millerpa musquyninpi karqa chayhina.

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.

Hinaqtapas qhawarirqani, qhawaytaq, yuraq caballopi huk tiyayuq; paymi sutichasqa karqa Cheqaq hinaspa Chiqap, chaymantataq chanin kaypi juzgan hinaspa maqanakun. Ñawinkuna nina ruphay hina karqan, umanpitaq achka coronakuna karqan; paytaq huk suti qillqasqayuq karqan, mana pipas yacharqanchu, aswanpas pay sapallan. Pacha pachallisqanmi karqa yawarpi ñut’usqa p’achawan; sutintaqmi sutichasqa Diospa Simin. Hanaq pachapi kaq ejércitokunataq qatirqanku yuraq caballokunapi, sumaq llautu llinowan p’achallisqa, yuraq hinaspa ch’uya. Siminmantataq lluqsin huk t’uqsiq ñaqaq espada, chaywan suyukunata maqananpaq; paytaq fierro varawan kamachinqa; paytaq llank’an tukuy atiyuq Diospa sinchi phiñasqan hinaspa piñakuyninpa uvapa saruy toqota. P’achanpitaq hinaspa chankanpitaq qillqasqa huk sutiyuqmi, REYKUNAPA REYNIN, HINASPA SEÑORKUNAPA SEÑORNIN. Apocalipsis 19:11–16.

When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.

Mayqin qhapaq pichanawan runa ch’usaq cuarto-man haykuspá ventanakunata kicharispan, quri rumikunata huñurispá hatun omega casket-man wikch’un. James Whiteqa chay quri rumikunata Diospa llaqtan nispa reqsisqa, ichaqa William Millerqa niymanmi unanchakunaqa hukllachu mana niyuqchu, aswan hukmanta astawanmi niyniyuq kanku; chaymi quri rumikunaqa mana chhikaqmanta t’aqasqa kallpachaq cheqaq yachachiykunallatachu rikuchin, manaraqmi t’aqasqa quri rumikunatapas rikuchin, mayqinkunachus hoqarisqa coronapi kachkan, Cristo-pa k’anchayniyuq qhapaq kayninta rikuchispa.

And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.

Hina p’unchaypi Señor Diosninkuqa salvanqa paypa llaqtanpa ovejakunan hina; paykunaqa coronapa rumiyninkuna hina kanqaku, paypa hallp’anpi unancha hina hoqarisqa. Zacarías 9:16.

The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”

Romaq visionta sayarichisqan alfa cimientopa qhepanta omega iskay ñiqin pruebayqa, umalliq capstone omega prueban. Chayqa templota tukuchiy pruebanmi, juicioq kimsañiqin litmus pruebaman ñawpaqman puriq. Chay pruebayqa iskay clase adoradorkunata hukninmanta hukninman pichan, yachaqkunata hinaspa mana yachaqkunata aceite nisqapi hina t’aqaykuspa; chay aceiteqa mensajem, utaq imaynatachus Hermana White nisqa Capernaum sinagogamanta comentariopi riqsichirqan hina—“cheqaq kaypa simikuna.”

Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.

Capernaumqa pin Juan 6:66pi Jesús huk kutillapi aswan achka disipulonkuna chinkarqan, chay disipulokunataq manam hayk’aqpas kutimurqankuchu. Cristo p’unchawkunapi disipulokunaq aswan hatun prueban kasqanrayku, Capernaumqa Cristo p’unchawkunapi omega prueban disipuladomanta unanchanmi; chaymantaq, 2023 watapi qallarisqa kimsa-siki prueba ruraypi omega prueban disipuladomanta rikch’akuyninmi karqan. Capernaumpiqa, prueba Hanaq Pankawanmi rikuchisqa karqan, chaymi judiokunaq pantasqankuta reqsichirqan, profeciata mana entiendenankurayku, imaraykuchus mana munarqankuchu chaskiyta: Jesús pacha-kaymanta imakunamanta rimaptinqa, chayqa espirituypi apaykusqa yuyaywanmi entiendenapaq kasqanta.

We will continue these things in the next article.

Kaykunakuna qatiq qillqapi kaykunata qatiqkusunchik.

“Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.

“Cristopa sinagogapi kawsay tanta-manta rimarisqanqa Judaspa historiampi muyuy rikch’ariypaqmi karqan. Payqa kay simikunata uyarirqan: ‘Runapa Churinpa aychantam mana mikunki-chu, Hinaspa Yawarntapas mana upyanki-chu, qankunapiqa manam kawsay kanchu’ nispa. Juan 6:53. Payqa rikurqan Cristoq kaypi espirituallata aswanqa qonqanmanta, manataq kay pachapi allin kaqkunallatachu. Payqa kikinta karu qhawariq hina yupaycharqan, hinaspataq yuyarqan Jesusqa mana yupaychasqa kananmanta, nitaq qatiriqninkunaman hatun chiqankunata qonanmanta. Chayrayku yuyaychakurqan mana hina ch’isiqta Cristowan hukllachasqa kananpaq, ichaqa munaspa karu ripukunman. Qhawananpaqmi karqan. Hinaspa qhawarqanmi.”

“From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.

“Chaymanta pacha payqa iskayraykunata willarirqan, chaykuna discipulokunata pantachirqan. …” El Deseado de Todas las Gentes, 719.

First Test

Ñawpaq Prueba

“The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.

Qispiqqa Judasman qhawaqta Jesús qhawarisqanmi payta yachachirqan, Yachachiqninqa paypa iskay uya kayninta hamut’asqanta, hinaspa p’enqay, millay, mana allin sonqo kayninta ñawinch’asqanta. Kayqa Judas ñawpaqta chaskisqanmantapas aswan chiqap, aswan sut’i anyay karqa. Chayraykun piñakusqa rikurirqan, hinaspataq Satanás yaykunan punku kicharisqa karqa, yuyayninkunata kamachinanpaq. Mana wanakuspataqmi, kutichiyta yuyaychakurqa. Huchan yachasqa kasqanwan t’iksisqa, hinaspa huchan reqsichisqa kasqanrayku uma chinkayman hina phiñakusqa, mesa patamanta hatarispan, kuraq sacerdotepa palacionninman ripurqa, maypichus tantanakuy suyu huñusqa kasharqa. Satanaspa espiritunwan hunt’asqa karqa, hinaspa mana yuyayniyoq runa hinam rurarqu. Yachachiqninpa traicionayninpaq prometisqa pagonqa kimsa chunka qullqi qollqekuna karqa; hinaspataq, mishki asnaq q’apapa cajonnin chanikusqanmantapas aswan pisillawanmi Qespichiqta rantikurqa.

“In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.

“Ajayupi ruwasqanman hina, Judasmanmi achka runakuna rikch’akunku. Chay runakunapaj allinman qhawarisqa kasqankamanta mana imapas nisqa kaptin, mana rikuchisqa chikniykunaqa mana rikurinqachu; ichaqa piñarisqa kanku chayqa, sonqonkutaqa hayak k’achkhasqanmi hunt’an.” Youth Instructor, July 12, 1900.

The Second Test

Iskay Prueba

“Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.

“Pascua manaraqmi Judas iskay kutita sacerdotekunawan hinaspa escribakunawan tupasqa karqan, hinaspataq tratota tukuchirqan Jesus-ta makinman entregananpaq.... Kunanqa Judasqa piñakusqa karqan Cristopa rurayninmanta, discipulonkuna chakinkunata mayllakusqanrayku. Sichus Jesus chayhina uraykuyta atinman karqan, nispa yuyarirqan, manam Israelpa reynin kanmanchu. Tukuy suyasqan pacha kaypi hatunchaymanta huk temporal reinopi chinkasqa karqan. Judasqa sut’ita yacharqan mana imapas ganakuy kananpaq Cristota qatiqtiqa. Payta qawaspa, imaynachus pay yuyarirqan hina, kikinta uraykachisqanta, aswan kallpanchasqa karqan payta ñakaspa saqenanpaq, hinaspa kikinta engañasqa kasqanta willakunanpaq. Supaymi payta apoderakusqa karqan, hinaspataq señorninta traicionaspa rurana nisqanta hunt’achiyta yuyaychakurqan.” El Deseado de Todas las Gentes, 645.

The Final Decision

Qhipa Akllay

“In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.

“Imayna manchakusqa, hinaspa pantasqa kaspa imaynataq yuyasqan qawachisqa kasqanrayku, Judas utqayllam hatarirqan wasi ukhuta saqenampaq. ‘Chaymantam Jesus payta nirqan: Ruwasqaykitaqa utqaylla ruway.... Payqa t’antata chaskispa, chaypacham utqaylla lloqsirqan: tutam karqan.’ Tutaqa karqan chay traicionaqpaq, Cristo-manta karunchakuspa hawa tutayayman kutirisqan hina.”

“Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.

“Kay kamachiy chaskisqa mana rurasqa kaptinmi, Judasqa manaraqmi arrepentikuy atiyta saqesqachu karqan. Ichaqa Señorninpa qayllanmanta, hinallataq masi disipulonkunaq qayllanmanta lluqsisqan pachaqa, qhepaman mana kutiy atina qhipa akllasqan ñam rurasqa karqan. Payqa tinkuy muyu churana lindertam hich’arusqa karqan.”

“Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.

Admirablemi karqan Jesúspa unay-unaypaq muchukuq sonqowan kay watukuq almawan rimasqampi. Mana imapas, Judas-ta salvananpaq ruwayta atinman chayqa, mana ruwaqlla saqisqa karqachu. Señorninta rantikuyta iskay kutitaña aruskasqanmanta qhipapas, Jesúsqa hinaspallataq kutirikunapaq pacha qorqan. Traidorpa sonqonpi pakasqa munayninta ñawinchaspan, Cristoqa Judasman qorqan Tukuy tukukuq, cheqaqchasqa rikuchiyta paypa divinidadninmanta. Kayqa llulla discipulopaqmi karqan qhipa qayakuy kutirikunapaq. Mana imapas, Cristopa divino-humano sonqon ruwasqanmanta mañakuyqa, saqisqachu karqan. Khuyapayakuypa qochakunaqa, sasa sinchi hatun orgullowan kutichisqa, aswan kallpayoq lamar qochayman kutimorqan atipachiq munakuypi. Ichaqa, huchan rikuchisqa kasqanwan musphachisqa mancharisqa kashaspapas, Judasqa aswanraqmi chaypi sayarirqan. Sacramental mikhunamanta lloqsispa, rirqanmi rantikuy llamkayninta hunt’aq.

“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.

“Judaspa contran ayqota willakuspallantaq, Cristoqa disipulonkunapaqpas khuyapayakuyniyoq munaynin karqa. Chayhinapin Payqa paykunaman Mesías kasqanmanta aswan hatun qhipa qhawarisqa sut’i chiqaq willakuyninta qorqa. ‘Manaraq chay hamuptinmi niykichis,’ nispa nirqa, ‘chay hamuspa hunt’akusqan p’unchawpiqa, noqa KANI nisqayta creyinkichispaq.’ Jesús upallalla qhipakuspa, Payman ima hamunanmanta mana yachasqan rikch’aywan kaspaqa, disipulokuna yuyayman hamaqchu karqan Maestro-ninku mana divino qhawariy ñawpaq yachayniyoq kasqanta, astawanka mancharisqa hina hap’isqa kasqanta wañuchiq runa tantanakuyq makinman entregakuspa. Huk wata ñawpaqtañan, Jesúsqa disipulonkunata nirqan chunka iskayniyoq akllasqanta, hinaspa huknin supay kasqanta. Kunanqa Judasman nisqan siminkuna, paypa traicionnin Maestro-ninpaq hunt’asqa yachasqa kasqanta rikuchispa, Cristopa chiqaq qatiqninkunapa iñiyninta kallpanchanqa Paypa p’enqaychasqa kasqan tiempopi. Hinaspa Judas manchay tukukuyninman chayasqan p’unchawpiqa, paykuna yuyarinqaku Jesús traicionaqpa contran ayqota imayna willakusqanta.” The Desire of Ages, 653–655.