In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.
Qhipa qillqapi qhawarirqanchikmi, inspirasión nisqaqa reqsichisqa kasqanta, judiokunaqa cruzpi “evangeliota chaskiyta mana munasqankuta sellarqanku”, hinaspataq Estebanta rumiwan wañuchisqankupi yapamanta chay mana chaskiyta takyachirqanku. ¿Imaynataq kayqa hina kanman? Cheqaqpuni, chay pacha mana allin rimaykunawan hap’ipakusqa judíokunapa evangeliota mana chaskiyqa aswan-aswanmi hunt’asqa karqa. Paypa naceymientonmanta ñawpaqtañam paykunata saqirqaku. Cristopa naceymientonmanta Estebanta rumiwan wañuchisqankamaqa, evangeliota aswan-aswan mana chaskiyta rikuchin.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“Runakunaqa mana yachankuchu, ichaqa chay willakuyqa hanaq pachata kusikuyman hunt’achin. Aswan ukhupi, aswan llamp’u munakuyniyoq yuyariywanmi k’anchay pacha llaqtamanta santo kaqkuna kay pachaman qayllaykunku. Paypa kayninraykum llapa kay pacha aswan k’anchariq rikukun. Belén urqukunapa hawanpin mana yupay atina angelkuna huñunakunku. Señalta suyaykanku, kusisqa willakuyta kay pachaman willakuyta qallarinankupaq. Israelpi kamachiqkunachus confiakusqankuman chiqap kasqaku chayqa, Jesuspa paqarisqan willakuyninpi kusikuyta paykunapas rakiykuyta atinkuman karqan. Kunanqa ichaqa paykunaqa qispichisqa qipaman saqisqa kanku.” El Deseado de Todas las Gentes, 47.
From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.
Jesuspa nasikuyninmanta Estebanpa wañuyninkama, ñawpaq Israel llaqtapa evangelio nisqata aswan-aswan rechazayninmi rikuchikun. Judiokunapa Cristota rechazaynin progresivomanta kasqanta reqsispanqa, “rechazayninkuta sellaynin” nisqapa reqsiyta saqin, iskayninpi: cruzpi, maypichus templopa velo nisqan llik’ikurqan, hinallataq Estebanpa wañuyninpi. Velo llik’ikuyqa huk unanchay karqan: paykunaqa manaña Diospa pacto llaqtanñachu kasqankuta; hinaspan Estebanta rumiwan maqaspa wañuchisqankupi, Estebanqa Jesusta rikurqan Diospa paña makinpi sayashaqta, chaymi Daniel libro chunka iskayniyuq kapitulumanta huk versículopi, gracia tiempopa tukukuyninpa huk unanchan. Jerusalén llaqtapa thuñichisqa kayninpas gracia tiempopa tukukuyninpa huk unanchanmi.
“The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.
“Jerusalén llaqtaman hamuq muchuyqa aswan pisi p’unchaykamaña qhipariykuyta atirqan; hinaspa Cristopa ñawinqa chinkachisqa llaqtapi sayarispaqa, manam chay llaqtap chinkaynillantachu rikarqan, aswanpas huk pachap chinkaynintawanmi. Payqa rikarqanmi imaynatachus Jerusalén llaqta chinkachinapaq saqisqa karqan, chay hinallataqmi kay pacha tukukuyninman saqisqa kanqa. Payqa rikarqanmi Diospa awqankunaman urmasqa hamuq muchuyninta. Jerusalén llaqtap chinkachisqa kasqanpi rikukuq ruwaykunaqa kutimunqaku Señorpa hatun manchay p’unchayninpi, ichaqa aswan manchaymanta.” Review and Herald, December 7, 1897.
It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.
Jerusalén llaqtata cruzpi mana tukusqa kananpaq hark’arqaqa, Diospa khuyakuynillanmi karqan.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.
“Judíokunaqa Cristota chakatasqankupi Jerusalén llaqtapa thuñisqanmi kasqa. Calvario patapi hich’asqa yawarqa chay llasaqmi karqan paykunata kay pachapaqpas, hamuq pachaapaqpas waqllayman sunkachiq. Hinallataqmi kanqa hatun tukukuq p’unchaypi, Diospa khuyapayakuyninta mana chaskiqkunaman juicio urmaykuptin. Cristo, paykunapaq urmaykuna rumi, chaypachaqa rikurinqa huk muchuchiq orqohina. Uyanpa k’anchayninqa, mayqinchus chiqap runakunapaq kawsay kasqa, mana allinkunapaqqa tukuq nina kanqa. Munakuyta qhispichisqa, khuyapayakuyninta pisipaqchasqa kaptinmi, huchasapa runaqa chinkachisqa kanqa.” The Desire of Ages, 600.
It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.
Jerusalén llaqtapa tukukuyninta mana chay cruzpa p’unchayninpi apamunanpaqqa, Diospa kuyapayakuyninllam suyasqa karqa.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son.” The Great Controversy, 27.
“Jerusalén llaqtapa chinkachisqa kananqa Cristo kikillanmi willarasqan qhepaman, tawa chunka wataman qayllakama, Señorqa llajtaqta chay nacióntapas juzgananpaqmi suyarqan. Admirablemi karqan Diospa unay-paciencia-nin, paypa evangelionta mana chaskiqkunapaqpas, Churin-ta wañuchiqkunapaqpas.” The Great Controversy, 27.
At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.
Jesúsqa qhipa templota qhipa kutipi ch’uyanchasqan p’unchawpi, profeta Danielpa nisqan, waqlliy ch’usaqyachiq millay ruway rikurisqanmanta, Paypa qatiqnin kuna Jerusalén llaqtamanta ayqekunankupaq willayta qhawarichirqan. Ñawpaq kutipi templota ch’uyanchasqanpim, judíokuna Taytanpa wasinta suwaqkunapa mach’ayninman tukuchisqankuta nirqa; ichaqa qhipa kutipim nirqan: “qankunapa wasi” qankunaman ch’usaq saqisqa kachkan. Chakata manaraqpas chayaspa, chaytaq ñaña pasananpaq kashaqtin, chakatakusqanpi cortinapa llik’isqa kanan temploqa ñam judíokunapa wasin nisqaña karqa, mana Diospa wasinchu. Paní Whiteqa mayqan p’unchawpi Cristo chay rimayta rurasqanta rimarin; hinaspan testimoniun rikusqanmanta purispa, chusku chunka watayuq mast’arisqa kuyapayatawanpas rimarin.
“Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .
“Cristopa sacerdotekunaman, kamachiqkunamanpas rimarisqan siminkuna, ‘Qhawariychis, wasiykichikqa qankunapaq saqisqa karqan ch’usaqlla’ (Mateo 23:38), sonqonkuman manchayta churasqa karqan. Mana kasukkuq hina rikuchikurqanku, ichaqa kay simikuna ima niyta munasqanmanta tapuyqa yuyayninkupi kutin kutinta hatarirqan. Mana rikuy atisqa huk manchakuypaq peligro hina paykunata amenaçasqa kasqa. ¿Ichaqa chay sumaq hatun templochu, suyupa hatunchakuynin kasqan, utqayllam chinkasqa rumikuna qutuman tukunan karqan?...”
“Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.
“Cristoqa discípulonkumanman Jerusalén llaqtaman hamuq thuñiyta huk señalta qorqan, hinaspataq imaynatam qespikunanmanta willarirqan: ‘Jerusalén llaqtata ejército-kuna muyuriqta rikuspaykichisqa, chayqa yachaychis paypa ch’usaqyaynin qayllamushasqanta. Chaymanta Judea llaqtapi kaqkuna urqukuna-man ayqekuchun; chay llaqtapa chawpinpi kaqkunataq lluqsipuchun; campo-kunapi kaqkunataq ama chayman hayk’uchunchu. Kaykunaqa venganza p’unchawkuna kanku, qelqasqa tukuy imakuna hunt’akunanpaq.’ Kay waqyayqa qhawarispa kasukusqa kananpaqmi qorqasqa karqan tawa chunka watakuna qhipaman, Jerusalén llaqtapa thuñisqa kasqanpi. Cristiano-kunaqa kay waqyayta kasukurqanku, llaqtapa urmananpiqa mana huk cristianopas wañurqanchu.” The Desire of Ages, 628, 630.
Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.
Cristoqa chakatasqa karqan watapi 31, hinaspa casi tawa chunka watakuna qhipaman, watapi 70, Jerusalén llaqtata thuñichirqanku kimsa wata kuskan yupaymanta muyurichisqa hark’ay qhipata. ¿Imaynataq Jerusalén llaqta chakata cruzpi watapi 31 thuñisqa kanman karqan, Daniel qhelqapi tawaq t’aqapi, iskay chunka tawaq versículopi sut’inchasqa qanchis chunka semanakunamanta riqsichisqa kimsa wata kuskan pruebay tiempo kachkaptinraq? ¿Imaynataq kay rikch’akuq mana tupaq kaykuna allichasqa kananman? Aswan sasaq mana kaq allichayqa kay cheqaqta reqsichiylla: qanchis chunka semanakunawan rikuchisqa pruebay tiempopa tukukuyninmanta rimashaqtin, chayqa progresivomanta pruebay tiempopa tukukuynin hina entiendisqa kananmi. Kayqa cheqanmi, ichaqa chay historiapa señalkunata churaypi ima proféticota sut’i kasqanta qichun. Sut’inchayta munani.
If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.
Pentecostés nisqaqa utqaylla hamuq domingo p’unchaw kamachiyta rikuchinman, chaypi Babilonia ukhupi kaq huk uywa qhatunmanta waqyamusqa kaptinqa, imaraykutaq Pentecostésmanta qhipaman kimsa wata kuskanpi evangelioqa mana judiokunaman riq, aswanqa gentilkunaman riq? ¿Cristopa wañuyninchu, icha Estebanpa wañuyninchu, ñawpaq Israelpaq probacionpa tukukuyninpa señalan? Sichus Laodicea Adventismo nisqa iglesiaqa utqaylla hamuq domingo p’unchaw kamachipi iglesia kayninta saqenqa, chayqa wata 70 pi templopa thuñisqanchu domingo p’unchaw kamachipi Laodicea Adventismopa templonpa tukukuyninta rikuchirqan? Ima nisqapas mana tupaq hina rikurisqankunaqa “línea sobre línea” nisqapa churayninwanmi allinchasqa kanku, chay churay llamk’achisqa kaptinmi reqsisqanchik mojón-kunapa testimoniunqa ancha sut’i, pisiyachisqa hinallataq rikurin.
The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.
Semananmi Cristoqa tratota takyachirqan chayqa iskay kikllanrak pacha-kunamanmi rakisqa kachkan, sapankama kimsa wata kuskanñiqin. Ñawpaq kimsa wata kuskanñiqinqa Cristopa bautizasqa kasqanmantan qallarin, wañusqanwanmi tukukun. Bautismon wañuyninpa, kawsarimusqanpawan unanchaqninmi; chayraykun chay kimsa wata kuskanñiqin pacha qallariyninqa tukukuyninwan kikillan. Chay pachapin Cristoqa evangeliota sapallan judío runakunallaman willarqan. Chay kimsa wata kuskanñiqinpa tukukuyninmi qatiqnin kimsa wata kuskanñiqinpa qallariyninta reqsichin. Iskay ñiqin kimsa wata kuskanñiqin pachaqa Cristopa wañusqanwanmi qallarin, Estebanpa wañusqanwanmi tukukun. Chay pachapin disipulokunaqa evangeliota sapallan judío runakunallaman willarqanku.
Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”
Chay ishkay pacha, sapankamaq profetiku siqi kasqankurayku, “siqi hawan siqi” hinata huñunasqa kananmi. Qallariykunapas tukukuyninkunapas Alpha Omegaq qillqasqan unanchayninta apanku, imaraykuchus qallariy historiakunapas tukukuy historiakunapas kikinmi. Iskay pacha unayniykunapas kikinllataqmi kanku, sapa pachapi ruwasqa llamk’aypas kikinllataqmi. Kristu, Ñawpaq kaqpas Qhipa kaqpas kasqanrayku, llapa imaymanakunapa Kamachiqninmi; chaymantaq, Cheqqa-kaypa Kamaqninmi payqa. Hebreo simipi “cheqqa-kay” nisqa simiqa kimsa hebreo qillqakunamanta ruwasqa karqan. Ñawpaq qillqa, chunka kimsayuq qillqawan qatipasqa, hinaspa hebreo achahalaq qhipa qillqawan qatipasqa, huñusqankurayku hebreo simipi “cheqqa-kay” nisqa simita ruwanku.
Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.
Iskay kimsa wata kuskan pacha iskayninpipas Cristota ñawpaqtaq qhipataq kachkan, imaraykuchus Cristoqa ñawpaq pachapa qallariyninpi bautizakuyninpi kachkan, hinallataq ñawpaq pachapa tukukuyninpi wañuyninpi kachkan. Hinallataq Cristoqa iskay kaq pachapa qallariyninpi wañuyninpi kachkan, chay pachapa tukukuyninpitaq Diospa paña maki ladonpi sayashan. Chunka kimsayuq yupayqa hatarikuypa unanchanmi, iskaynin pachakunapipas, ichaqa allin willakuyqa Cristo kikinpa runa kayninwan willasqa kaptinpas, utaq iskay kaq pachapi yachaqninkuna rayku willasqa kaptinpas, simita apanakuspa puriq judiokunaqa allin willakuypa willasqanman hatarirqanku.
Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.
Iskay pacha iskaypuni kikin unayniyuqmi kanku, Alpha-Omegapa sananwanmi kachkanku, hinaspataq kikin evangelio willakuytapas reqsichinku. Chay iskay pachakunaqa “siqi patapi siqi” hina huñunankupaqmi kanku. “Siqi patapi siqi” nisqa metodologiyaqa qhipa paraq pruebanan metodologiyanmi. Chayqa qhipa p’unchaykunapa metodologiyanmi, hinaspataq chay qhipa p’unchaykunapi chay metodologiyawan reqsichisqa, sayachisqa cheqaqkunaqa ima kaqmi Levípa churinkunata pichan otaq ch’uyañachin, pachak tawa chunka tawa waranqa runakunapa sellakusqankukama.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
¿Pitataq yachayta yachachinqa? ¿Pitataq yachachisqan doctrina-ta entienderichinqa? Lechemanta qespichisqa, ñuñumantapas sutinchasqa runakunatam. Kamachikuyqa kamachikuy patapi kanan; kamachikuy patapi kamachikuy; siq’i siq’i patapi kanan, siq’i siq’i patapi; kaypi asllata, chaypipas asllata. Chaymi ch’iqi simiwan, huk rimaywanpas kay llaqtaman rimarinqa. Paykunaman nirqan: “Kaymi samay, sayk’usqakunata samachinaykipaq; kaymi musuqchaypas”; ichaqa mana uyariyta munarqankuchu. Chayrayku Señorpa simin paykunapaq karqan kamachikuy patapi kamachikuy, kamachikuy patapi kamachikuy; siq’i siq’i patapi, siq’i siq’i patapi; kaypi asllata, chaypipas asllata; chayhina riykuspa qhipaman urmaykuq, pakisqa, toqllasqa, hapisqa kanankupaq. Isaías 28:9–13.
The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”
Isaías qhipa versiculonqa Jerusalén llaqtapi runakunata kamachiq asikuywan qhawanakunaq runakunamanta rimarin. Chay asikuywan qhawanakunaq runakunapaq, “samaypas kawsarichiypas” (“qhepa para”), mayqintachus paykuna mana munarqankuchu “uyariyta”, chaymi paykunata “riy, qhepaman urmay, p’akiy, toqllaman urmay, hinaspa hap’isqa kay” nisqaman apamun. Chay pruebanqa paykunaman huk simimanta qusqa karqan, Elias, Juan Bautista, hinaspa William Miller mana yachachisqa kasqankurayku teología yachay wasikunapi sapa historiankupi. Qhepa paraq willakuynin, mayqinchus Laodicea Adventismota prueban, chaymi “siqi patapi siqi” nisqaqa rurasqanmanta paqarin.
When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.
Cristoqa pactota takyachisqan semanapa ñawpaq kimsa wata kuskan chaymanta qhipa kimsa wata kuskanpa hawanman churakuspa, tariyku profétic k’anchayta, tapukuq yuyaypi rikuriyta atisqa ima mana tupaqninchasqa hina kaqkunata sut’inchaypaq. Chay semanaqa pactopa Chaskiqnin pactota takyachinanpaq karqa, hinallataq bíblicopi pactoqa yawarwan takyachisqa kanan. Cristoq bautismonpas, chakatasqa wañuyninpas, Estebanpa rumikamay wañusqanpas llapa yawarta reqsichinku. Iskay siq’ikunaqa pactopa yawarninta rikuchinku, chay siq’ikunataq pactota takyachishanku.
When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.
“Rayaq qhipaman rayaq” huñusqa kaspa, bautismopas chakatapi wañuypas ñawpaq waymarkmi; chakatapi wañuypas Estebanpa rumikunawan maqaypi wañuyninpas qhipa waymarkmi. Huk rayaqman huñusqa kaspa, cruztawan Miguelpa sayariyninta Estebanpa wañuyninpi tariyku, iskay testigokuna hina, judíokuna evangelio nisqanta mana chaskisqankuta sellasqankuta rikuchiq. Cristopa wañuyninqa, discipulon Estebanpa wañuyninpas kikinmi, chayqa Pascuami iskay rayaqkuna huñusqa kaptin. Kimsa p’unchay qhipaman Cristoqa Kallariq Ruruchakuna ofrenda hina kawsarimun.
But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.
Kunanqaqa, Cristoqa wañusqakunamanta kawsarimpunña, puñusqakunapa ñawpaq rurunman tukuspa. 1 Corintios 15:20.
In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.
Pascua raymipura hinaspa kinsa punchawpi Rimik Ruruykunapa Raymiman chaykamaqa mana pukusqa T’antapa Raymipa qallariyninmi kachkan. Mana pukusqa t’antaqa manan “hatariychu”, chay hinallataq Cristupas manan iskay ñiqin punchawpichu hatarirqan; payqa kinsa ñiqin punchawpin hatarirqan. “Siki siki patapi” nisqa churaypiqa Cristowan Estebanwan kuskalla wañunku, ichaqa Estebanqa Cristomanta qhepatañan kawsarimun, ñawpaq rurupa kawsarimuyninpaq huk kamachiy kasqanrayku.
But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.
Ichaqa runa sapaqninman hina: Cristoqa ñawpaq rurukuna; chaymanta qhipamanqa, hamuyninpi Cristopa kaqkuna. 1 Corintios 15:22.
The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.
Phawraymi raymikuna mana hukmanta hukman rakisqa kayta atinchu, imaraykuchus paykuna chiqanmanta hukwan huk allinta tinkisqa kanku. Kay yuyaypi, Pentecostés sutiyoqmi utqay hamuq domingo kamachiyta rikuchin, chay pachapi Santo Espíritu-pa hich’aykusqan huk kutita yapamanta kananpaq; hinaspataq Apocalipsis capítulo dieciocho-pa iskay ñiqin voz nisqanmi kunan pacha Evangelio-ta mana reqsiqkunata waqyanka, Babiloniamanta lluqsiychik nispa. “Babilonia” simiqa “Babel” simimantam hamun, chayqa pantasqa kayta nin, imaraykuchus Babel urmaypiqa Diosmi simikunata pantachirqan, hinaspataq Pentecostéspiqa Diosmi simikuna pantasqa kayta tikran, Evangelio-ta kay pachaman apananpaq. Chayrayku Pentecostéswan domingo kamachiyqa tinkun.
At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.
Pentecostés p’unchaypi simikunapa qowasqan discípulokunaman qosqa karqan, ichaqa chay hina kaspaqa paykunapa willakuyninku chaypacha judíokunallamanraqmi qoturqakusqa karqan. Iskay siq’ikuna huñusqa kaptinqa Pentecostés watapi 34 nisqapi pasarin, maypichus Esteban rumikunawan maqasqa wañuchisqa karqan, hinallataq evangelio apasqa karqan kunan pacha mana evangelio reqsikuqkunaman.
Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.
Estebanqa rikch’achisqan kanku “Pay hamusqampi” kawsarichisqa kaqkunata, ichaqa Paywan kuska wañusqa kaqkunata. Primicias haywarikuyqa Cristopa kimsay p’unchawpi kawsarimuyninta señalan, hinallataq Semanas Raymipa qallariynintapas señalan, chaymi Pentecostés Raymipas sutiyoq, hinaspataq yuyarichin Sinaípi Chunka Kamachiykunapa qosqanta.
October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.
22 de octubre de 1844qa cruzwan tupaqchasqa kachkan, imaraykuchus wakin pruebasmanta, Hermana Whiteqa cruz qhepapi disipulokunapa llakikuynta tupaqchachin 22 de octubre de 1844 qhepapi hamuq llakikuywan. Cruzpas, 22 de octubre de 1844pas, iskayninkum kachkanku utqaylla hamuq domingo leyta ñawpaqchaspa rikuchiq. Pentecostéspas utqaylla hamuq domingo leyta rikuchin, ichaqa Pentecostésqa cruz qhepaman pichqa chunka iskayniyuq p’unchaykunamanta hamurqan. Cruzqa, Pascuawan tupaqchasqa kaspa, raymikunaq huk sutiq qatiqninman yaykuchin, chay raymikunaqa ñawpa Israelpa ñaninkunata yuyarichin, wañuy angél Egipto patapi pasanqan tutamanta qallarispa, kamachikuy qusqakaman chayaspa. Raymikunaqa sapaqta kikinkuq akllayninkunata chariptinkupas, hukninwan huknin mana t’aqasqa tinkisqa kachkanku. Chayrayku allinmi Pascuamanta Pentecostéskama hunt’asqa pichqa chunka iskayniyuq p’unchaykunata huk sapa waymark hinata churay.
For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”
Chayraykum, cruz, Estebanpa wañuyninpas, Pentecostéspas llapallan ñawpaqmanta rikuchinku chay pisi pisi hamuq domingo kamachiyta, maypachachus Kunan Babilonia nisqapa patanpi puriq ejecutiva juicio qallarin, Apocalipsis chunka pusaqniyuq capitulopi iskay kaq voz qallarispa Diospa huk ovejankunata Babiloniamanta waqyayta. Chay waymarkpi Jerusalénpa patanpi ejecutiva juicio chayamurqan, ichaqa Diosqa k’uyakuyninwan templota llaqtatapas cheqaq destruccionninta cruzmanta qhipaman yaqha tawa chunka watata suyaykacharqan, wata 70 kama. Ñawpaq Jerusalénpa destruccionninmi unanchan chay progresiva ejecutiva juicio qallariyta, mayqan juicio Estados Unidospi qallarin, maypachachus “nacional apostasía qhipanta nacional ruina hamun.”
Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.
Cheqaqa iskaypa willakusuyninpi sayachisqa kachkan, hinaspataq Cristo simita sinch’ichisqan kinsa watam huk chawpinniyuq iskay siq’ikunapi tarisunchik iskay testigokunata wañuywan kawsarimuywan tinkisqata, chay historiata reqsichiqta, mayqinchus utqaylla hamuq Domingo kamachiyta sut’inchan. Chay Domingo kamachiyqa Apocalipsis chunka hukniyuq qapipin “hatun pachakutikpa hora” nisqawan reqsichisqa kachkan. Chay “hora”qa chiqapmi tinkisqa kachkan iskay testigokunawan, mayqinkunachus kinsa watam huk chawpinniyuq testimoniota qorqanku. Paykunapa testimoniunqa tukukun wañuyninkuwan hinaspa kawsarimuyninkuwan.
Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.
Paykunapa kimsa wata kuskan huk chawpi watayoq willakuyta qispichisqan qhepantataq wañusqanku, kawsarimusqankupas, Jesuspa hinaspa Estebanpa wañuyninwan kawsarimuyninwanmi rikuchisqa karqan; “línea sobre línea” nisqaman hinaqa, Estebanqa Cristowan kuska kawsarimusqa hina rikuchisqanmi. Ñawpaq Ruru Raymipiqa iskay hatun aswan ñawpaq haywarikuykuna qusqaku karqan.
One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.
Huk káran mana qhelliyoq oveja karqan, wakintaq cebada ofrendam. Cebadaqa qhepaman jamuq cosechata reqsichirqan, ovejataq Cristota reqsichirqan. Cristoqa kinsa punchawpi kawsarirqan, Estebantaq qhepanta hamuqkunata reqsichirqan, cebadataq qhepaman hamunanpaq kaq cosechata reqsichirqan. Apocalipsis chunka hukniyuqpi iskay testigokuna kimsa wata kuskanpi testificarkanku; chaymantaqa wañuchisqa karqanku, hinaspataq kimsa punchaw kuskan qhepaman kawsarirqanku. Chay iskay testigokunaqa Cristo rayku ñawpaqmanta rikuchisqa karqanku, paymi Primicias karqan; paykunaqa pachak tawa chunka tawayuq waranqata reqsichinku, paykunapas primiciakuna kanku.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Hinallataq, khaġan, Sion qamani Savaqaq qichaġia; uvla atanniittuq tausin tallimani qulillu sisamat ullui tallimani qulillu sisamat, taipsum Aapami atqa niqiŋanni allaqsimalluni. Tusaapkaġiga nipi qilaŋmit, imatut ittumik sialuk angiyut nipaatigut, suli imatut ittumik niglaqtuqsuup angiyup nipaatigut; tusaapkaġigalu nipi qilausiqtut qilausiġutaatigut qilausiqtuq. Taapkua atuqtuat suurlu atuun nutaamik issiavik angiyuq saani, sisamat uumaqaqtut saani, angayuqqaallu saani; inuillu kiaunniit taanna atuun ilinniaraluanngilaa, kisiani taapkua tausin tallimani qulillu sisamat ullui tallimani qulillu sisamat, nunaŋmit pisiarineqarsimasut. Ukua taapkua arnanut minguiqsauŋittut; uvammi uigiriit. Ukua taapkua Savaqaq maliktaraat sumut tamaat piguni. Ukua inungnit pisiarineqarsimapput, God-imut Savaqarmullu sivulliqpaamik paiqqutaulutik. Qanġiŋannut salluniq nassaunġilaq; taapkua pasiqnaqtuqanngillat God-ip issiavik angiyua saani. Saqqititaurviit 14:1–5.
The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”
Cebada haywarikusqa, Ñawpaq Ruru Raymipi, qhipaman hamuq tarpuyta rikuchirqan, hinaspa Estebanqa wata 34‑pi, Cristo wañusqan wata 31‑ta qatiqmi karqan, ichaqa “sikiqta sikiqman” nisqaman hina, iskayninkuq kaqllam sayayninpi wañurqanku. Ñawpaq ruru haywarikuna-man tupaqninpi, Cristoqa wañuchisqa corderom karqan hinaspa Estebanqa cebadam karqan. Pablo nisqanman hina, “Cristoqa” “puñuqkunamanta ñawpaq rurukunam,” chaymantataq “qhipamantari paypa hamuyninpi Cristopa kaqkuna.” Pachak tawa chunka tawa waranqakunaqa ñawpaq rurukunam, paykunaqa “Corderota maymanpas rinman chayman qatiqkuna” kanku.
In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Apocalipsis chunka hukniyuq qillqapa “hatun allkakuy” nisqa “hora”-npi, kimsa wata huk chawpi watantin willakusqa iskay testigokunaqa, wañuchisqa kaspa ñankuna chawpinpi kimsa p’unchaw huk chawpi p’unchawkama sirisqa qhipamanta, kawsarimunku. Paykunaqa Estebanwan rikuchisqa kanku, paymi proféticamente Jesuswan kuska, ichaqa Jesuspa qhipantapas kawsarirqan. Chayrayku paykunaqa “kimsa p’unchaw huk chawpi p’unchaw” qhipaman kawsarimunku, mana tukukuq ukhupacha t’uqumanta lluqsisqa bestia paykunata wañuchisqan qhipaman. Chaylla “hora”-npi, kawsarichisqa kaspankum, hanaq pachaman wicharinku huk unanchakuna hina. Paykunapa kawsarimuyninmanta hanaq pachaman wichariyninkama puriyninqa Diospa profético Siminpi sumaqta sut’ichasqa kachkan, chaypitaq yaykun Estebanpa cheqaq wañuyninwan unanchasqa kasqanku, chaynaqa iskay testigokunapi hunt’akusqa huk espiritual wañuyta rikuchin, paykuna Laodicea sutiyuq kimsañiqin angelpa kuyukuyninmanta Filadelfia sutiyuq kimsañiqin angelpa kuyukuyninman tikrasqa kaptinku.
We will continue this study in the next article.
Kay yachaykuyta qatiqnin qillqapi kallpachispa qatiqkusunchik.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Hukllaymi cheqaqmi: Satanáspa unanchan urapi sayaq qanchis p’unchaw Adventistakunaqa ñawpaqtaqa saqenqaku Diospa Espiritunpa Testimoniokunapi kaq willakuykunapi, huchachaykunapipas iñisqankuta.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Hatun sapaqchayman astawan aswan qusqachasqa kayman, chaymanta aswan ch’uya servicionman qayasqa kaymi ruwakusqa, hinaspa ruwakuspalla kanqa. Wakinkuna, kunan Satanaspa yuyaychakusqankunata rimashaqkunaqa, yuyayninkuman kutimunqaku. Kanmi wakinkuna hatun atiychasqa churakusqakunapi, kay pachaqaqa cheqaq-kunata mana entiendenkuchu. Paykunamanmi kay willakuy qusqasqa kanan. Sichus chaskinkuman chayta, Cristoqa paykunata chaskinqa, hinaspa paywan kuska llamk’aqkunata ruwanqa. Ichaqa mana munankuchu kay willakuyman uyariyta chayqa, yana unanchapa uranmanmi sayarinqaku, Tutayaq Kamachiqpa uranpi.”
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
«Yachachisqa kani niyniypaq kay pachaqpaq ancha chanin chiqaq kawsayqa runakunaq yuyayninkunaman aswan-aswan sut’ita kicharisqa kasqanta. Huk sapa imapas nisqa hina qharikuna warmikunapas Cristoq aysanta mikhunankupaq, yawarninta upyanankupaqmi kanku. Yachay hamut’aypi wiñay kanqa, imaraykuchus chiqaq kawsayqa sapa kuti mast’akunanpaq atiyniyuqmi. Chiqaq kawsaypa divino qallariqninmi payta riqsiyta qatiqkunawan aswan qayllamanta, chaymantaqa aswanraq qayllamanta tinkunakuyman hamunqa. Diospa llaqtan rimayninta hanaq p’unchaw t’antata hina chaskiptinku, yachanqaku lloqsimuyninkuna paqarinapaq hina wakichisqa kasqanta. Espiritual kallpata chaskinqaku, imaynan aysaqa mikhuna mikhusqa kaptin corporal kallpata chaskin, chayhinata.»
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Manam allinta entiendenchikunchu Señorpa plannta, imaynam payqa Israelpa wawakunata Egiptomanta watasqa kasqankumanta horqorqan, hinaspan paykunata pusarqan chunlla purunpi Canaanman.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Imaynataq ñuqanchik Diospa k’anchayninkunata evangeliomanta llapanchik, chayqa aswan sut’ita yacharisun judíokunapa kamachiyninmanta, hinallataq ancha allinmanta reqsisun chay ancha chanin cheqaq-kunata. Cheqaq kaymanta mask’ayniykuqa manaraq hunt’asqachu kachkan. Aslla k’anchay rayokunallataña huñurqanchik. Pikunachus mana sapa p’unchay Simi yachaqkuna kanchu, paykunaqa mana allichayta atinqachu judíokunapa kamachiyninpa sasachakuyninkunata. Manataqmi unanchanqakuchu templopi sirvicio yachachisqan cheqaq-kunata. Diospa ruwayninqa hark’asqa kachkan hatun plan-ninmanta kay pachapi yuyaywan unanchasqankurayku. Hamuq kawsaymi rikuchinqa ima niyniyuq kasqanta chay kamachikunapa, chaykunataq Cristoq, phuyu sayarichiq pilarnin ukhupi pakasqa kashaspa, llaqtanman qorqan.” Spalding and Magan, 305, 306.