Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.
Chunka kimsakim kinsa tawa chunka tawaqniyuq, willakunku huk pacha historiata maypichus Seleucowan Macedonia llaqtamanta Felipewan huk huñunakuyta rurasharqanku, chaykunataq rikch’achinku Estados Unidos-ta, mayqanmi Romaq ñawpaq apanakusqa awqan soldadoynin, hinaspa Macedoniapas (Grecia) Naciones Unidaspa unanchaqninmi. Chay ñawpaq historiapi, norte reyniyoqpa (Seleuco) hinaspa Felipepa (Grecia) huñunakuyñinmi rikch’achin chay historiata mayqanmi pusan Panium Maqanakuyman; iskay pachak watakuna qhipamanmi chay llaqtapa sutin tikrasqa karqa Panium manta Caesarea Philippi llaqtaman. Llaqtapa iskaychasqa sutinqa mana Seleucowan Macedonia llaqtamanta Felipewan huñunakuyta yuyarichinanchu karqa.
The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.
Suti “Cesarea de Filipo” nisqaqa hamuq huk ñawpaq llaqtapa historiapi tikrasqanmantam, chay llaqtaqa Paneas icha Panium nisqawan reqsisqa karqa. Chay llaqtaqa qallariypi Paneas sutiyoq karqa, griego dios Pan-man dedicakusqa hatun pukyuman qayllapi kasqanrayku. Chay pukyuqa, ñawpa p’unchaykunapi hatun religioso mayu hina kaspa, Jordán Mayuman yaykurqa.
During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.
Hatun Herodes el Grandeq kamachisqan pacha, Cristo manaraq paqarichkaptin ñawpaq siglo tukuyta, llaqtata hatun allichaykunawan musuqmanta ruwaspa, mast’arispa, sumaqchaspa ima ñawpaqman apasqa. Caesarea Philippi sutita churarqa Herodes Felipe, Herodes el Grandeq churin. Payqa llaqtata “Caesarea” nispa suticharqa romano Emperador César Augusto-man yupaychasqanrayku, hinaspataq “Philippi” nispa kikinpa sutinmanta suticharqa; chayraykum “Caesarea Philippi” nisqa karqan. Chaymi, “Caesarea Philippi” nisqa, “Caesarea” nisqamanta huñusqa, Herodespa César Augusto-man yupaychayninta rikuchispa, hinallataq “Philippi” nisqamanta, Herodes Felipe-ta hatunchaspa.
Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.
Simi willaykunapi Paniumqa tinkisqa kachkan Seleucowan Macedoniamanta Felipewan huk huñunakuywan, chaymantaq Césarwan Herodes Felipewan huk llank’anakuywanpas. Chay iskay llank’anakuykunaqa rimanku Estados Unidoswan Naciones Unidaswan huñunakuyta, chayqa qatiqninmi Putinpa Rusianta urmayninmanta qhipaman, Seleucowan Felipewan rikuchisqa hina. Hinallataq rikuchinku Papadowan, mamam kasqanrayku, Estados Unidoswan, ususin kasqanrayku, huñunakuyta, Césarwan Felipewan rikuchisqa hina, paykuna iskayninku Romaq rantinchasqan kashaqtin. Kuskaqa sut’ichanku Estados Unidos nisqata “raq’awakama makinta mast’arispa Romanoq atiyninpa makinta hapiq” hina chayasqanta, hinallataq “uku t’oqoman chimpaspa Espiritualismowan makikukuyta.” Chunka suqtayuq versiculopi domingo kamachiy manaraq chayamuchkaptin, kimsa kuti huñusqa t’inkiyqa ñam churakusqa kachkan.
Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.
Paniumqa uyarin griego runakunapa yupaychasqan dios Panpa chawpinmi rikuchin. Pukyuqa, griego dios Panman sapaqchasqa kasqanrayku, chay p’unchaykunapi “Uku Pacha punkukuna” nisqawanpas reqsiskasqa karqa; hinaspan Jesús chayman hamuspa, “Uku Pacha punkukuna” nisqanmanta rimarisqanqa, qhepa p’unchaykunapi pasaq huk atipanakuypa sut’inchan: Greciaq políticawan religiosan kayninkuna (globalismo) apostata protestantismowan tinkuspa maqanakusqanta. Chayqa qhapaq Presidenteq qallariychisqan maqanakuymi, paymi iskay ñiqipi Greciaq suyuyninta kuyuchirqan. Chayqa huk llapa pachapi hawa maqanakuymi, hinallataq Estados Unidos ukhupipas huk uku maqanakuymi.
The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.
Mundiyachay nisqapa religiónninqa, dragónpa religiónninmi; chayqa kay pacha kunan tiempopi woke-ism nisqa religiónmi. 2020 watapi, Apocalipsis libro chunka hukniyuq kapitulumanta reqsichisqa uku mana tukukuq t’uqumanta bestiaqa, política hinaspa religiónpi atiyninta rikuchirqan, hinaspa hallp’a bestiapa iskay waqranninta wañuchirqan. Chay uku mana tukukuq t’uquqa, wakin imakunawan kuska, Jordán mayuta qarachiq “Panpa Pukyu” nisqawanmi reprecentasqa kachkan.
In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.
Griegokuna ñawpa willakuy mitologíapiqa, Panqa naturalezawan, sallqa puriywan, llaqta takiywanmi tinkichisqa karqa; hinaspapas payman sapaqchasqa pukyu kasqanmanta, yupaychaqkunapaq hatun religioso ancha chaninchasqa karqa. Dios Panqa achka kuti rikuchisqa kachkan cabrapa chankankunawan, waqrankunawan, rinrinkunawanpas. Panqa michiqkunapa, uywa qatikunapa diosninmi hina qhawarisqa karqa, hinaspapas achka kuti pukllaq, llullalliq hina diosmi rikuchisqa karqa, sachakunapi, urqukunapipas kusisqa puriq. Panpa rikchaynin cabra-chankayuq dios hina kasqanqa Daniel qanchis pusaqniyuq kapituluwan allin tupachkan, maypichus Greciaqa orqo cabrawan unanchasqa kachkan. Cabrakunaqa ñawpa Grecia llaqtapi sapa p’unchay wasi uywakunamanta hukninmi karqa, hinaspapas achka kuti urqu suyuakunapi tarikusqa karqa, maypichus Pan purinman sutinchasqa kasqa. Kay rikuchiyqa Panpa unanchaynin iconografíapi reqsisqa ancha hatun kayninman tukurqa, hinaspapas Griego artepi, qillqasqakunapipas, diosta rikuchiqkunapi, naciónpa qullqinpipas, unaykama sayarirqan.
When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”
Jesúsqa Cesarea de Filipo llaqtata watukuptinmi, sut’incharqan “Infiernopa punkunkuna” iglesiapa contranpi mana atipayta atinankuta. Pedroq, Jesúspa tapusqanman kutichisqanqa, cristianopa historiampi hinallataq tradiciónninpi “Confesión Cristiana” nisqahina reqsichisqa kasqanmi.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Jesús Cesarea Filipos llaqtapa kuchunman chayamuspan, disipulonkunata tapurqan, nispa: “Runakunaqa ¿pi kasqaytataq rimanku, noqa Runaq Churin kasqayta?” Paykunañataq nirqanku: “Wakinqa ninku Juan Bautista kasqaykita; wakinkunañataq Elías; hukkunataq Jeremías, utaq mayqin profetakunamantapas huknin kasqaykita,” nispa. Payñataq nirqan: “Qankunaqa, ¿pi kasqaytataq ninkichik?” Chaymi Simón Pedro kutichispa nirqan: “Qamqa Cristo kanki, kawsaq Diospa Churin.” Jesúsñataq kutichispa nirqan: “Kusisqa kanki, Simón Barjona; kaytaqa manam aycha ni yawarchu qamman qhawarichisunki, aswanpas hanaq pachapi kashaq Yayaymi. Noqapas qamta nini: qamqa Pedro kanki, kay rumi patanpitaq iglesiayta hatarichisaq; uku pacha punkunkunapas manam atipayta atinqachu. Qamtataq hanaq pacha qhapaq suyuypa llavekunata qosqayki; kay pachapi ima watasqaykipas hanaq pachapi watasqa kanqa; kay pachapi ima paskasqaykipas hanaq pachapi paskasqa kanqa.” Chaymanta disipulonkunata kamachirqan, ama pitapas willanaykichikchu payqa Jesús Cristo kasqanta. Mateo 16:13–20.
This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.
Kay qillqa ancha allinmi, imaraykuchus Jesuspa yanapakuyninpi hinallataq cristiano teologíapa wiñayninpi huk ancha hatun kutichakuyta rikuchisqanrayku. Pedroq Jesus-ta qhispichiq Mesías hina, kawsaq Diospa Churin hina willakusqanqa cristiano iñiyqpa tiyasqan simi hina, hinallataq iglesia sayarinan hatun rumi hina qhawasqa. “Kay rumi patapin iglesia-yta sayarichisaq” nisqa rimayqa tradición católica ukhupi Pedro kikinman riqsichisqa hina unanchasqa, paytan Jesus “rumi” nispa sutichan, chay patapin iglesia sayarichisqa kanqa. Kay unanchaymi teología católica ukhupi papaq ñawpaq kayninpaq hinallataq atiyninpaq sapi kananpaq sirve.
In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.
Protestante yachachiy teologíapiqa, “rumi” nisqaqa manam Pedro sapallanmanchu rikch’akuchkan, aswanqa Pedroq Jesucristo-ta Mesías hina, Diospa Churin hina iñiyninmanta willakuyninmanmi. Kay qhawariypiqa, iglesiapa cimientonqa manam Pedruchu, aswanqa Jesúsqa Cristo kasqan, Diospa Churin kasqan willakuymi. Teológica sut’inchay imayna kananpaq kasqanmanta mana qhawaspapas, Pedroq Willakuyninqa Mateo 16:13–20piqa cristiano iñiypi huk chawpi, cimientoyuq pasajem hina reqsichisqa kachkan, Jesúspa Mesías kasqanta, Diospa Churin kasqanta sinchita rimarispa, hinallataq iglesiapa misionninta, propósito-ninta takyachispa.
In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.
Ñawpaq artículo nisqapiqa qawarichirqanchik *The Desire of Ages* qillqamanta huk pasajeta, maypichus Hermana White reqsichin Cristoq Cesarea Filipoman hamusqanwan tinkisqa wakin sasachakuyninkunata. Huk punto nisqanmi kay: Cristoqa disipulonkunaqa Judíokunaq influenciankumanta karuncharqan, Cesarea Filipopi yachachiykunata qhawarichinapaq.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.
Jesúsqa hinallataq disipulonkuna Caesarea Filipos qayllapi huk llaqtakunaman chayarkamurqanku. Galilea suyupa lindaronmanta hawapiña kasharqanku, huk suyupitaq ídolo yupaychaymi atipaq karqa. Kaypiqa disipulonkunaqa judaísmo nisqapa kamachikuyninpa qawachayninmanta karunchasqa karqanku, hinaspataq mana Diospi iñiqkunaq yupaychasqankuwan aswan qayllata tinkuchisqa. Muyuriqninkupiqa kay pachapa llapan partenkunapi kaq superstición nisqapa rikchayninkuna rikuchisqa karqanku. Jesúsqa munarqa kay imakunata qawaspa paykuna mana Diospi iñiqkunapaq ruwanakuy responsabilidadninkuta yuyarinankupaq. Kay suyupi tiyashaspanmi payqa runakunata yachachiymanta karunchakuyta kallpachakurqa, hinaspataq aswan hunt’asqata disipulonkunaman sapanchakuyta. El Deseado de Todas las Gentes, 411.
On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.
2020 watapi julio killapa 18 p’unchawpi, Cristoqa 2001 watapi septiembre killapa 11 p’unchawmanta disipulonkunaqa Laodiceapi Adventismopa llamk’ayninmanta hurqun. Chunka sipaskunapa yachachikuyninpi ñawpaq llakikuyqa, pasayman qispichisqa kashaq q’otukuy burlakuqkunapa huñunmanta kuyuriypa t’aqakunanta paqarichirqan. Kay chiqaq kayqa Millerita historiapi 1844 watapi abril killapa 19 p’unchawpi hunt’akusqa karqan, hinaspataq 2020 watapi julio killapa 18 p’unchawpipas. Chaymanta qhipaman suyay pacha historiankama qallariqan, hinaspataq ñawpaq angelpa kinsa kaq angelpa kuyuriyninkunapipas “Cheqaq Kay” sut’inta aparin.
The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.
Ñawpaq llakikuyqa kimsa waymarkakunamanta ñawpaqninmi, chay historiataq tukukun Hatun Llakikuywan 22 de octubre de 1844 watapi, chaymi Apocalipsis capítulo once nisqapi “hatun allpa kuyuyta” rikch’achin. Qallariy, hebreo simi alfabetoq ñawpaq qillqantaq, huk llakikuyta rikch’achin; tukuytaq, hebreo alfabetoq iskay chunka iskayniyuq qillqantaq, hinallataq huk llakikuyta rikch’achin. Chunka kimsayuq qillqa, hatarikuyman rikch’akuspa, mana yuyaysapa sipaskunaq llakikuyninta reqsichin; paykunaqa chinkasqa kasqankuta rikuchinku Chaupi Tuta waqyakuypi, maypachachus reqsichikun pichus wakichisqa kachkan krisispaq, pichus mana wakichisqa kachkanchu. Hebreo alfabetoq iskay chunka iskayniyuq qillqankunaqa Dios kaywan runa kay tinkusqanmanta señalta rikch’achinku, chaymi chay historiapi hunt’akun; ichaqa historia Millerita nisqaqa ñawpaq Kadeshta reqsichin, kunan p’unchaw ñoqanchikpa historiantaq qhipa Kadeshta reqsichin.
The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.
Iskay ñiqikunaqa kikinchasqa kanku, ichaqa hukninqa Diospa llaqtanpa pantayninta rikuchin, huknintaq Diospa llaqtanpa atipayninta. Chakata manaraq chayamushaspa, Jesúsqa Paniumman pusarqan disipulonkunata, hinallataqmi qhepa p’unchawkunapi disipulonkunatapas Paniumman pusamun; chayta ruwaspanmi huk llakikuywan qhepa p’unchawkunapi disipulonkunata Laodicea Adventismopa “kamachiq kallpanmanta” karuncharqan, Mateo qanchis chunka soqta kaq kapitulumanta willakuypi “Judaismo” nisqawan sut’inchasqa. Chayta ruwaspanmi, chay pachallapi, disipulonkunata mana yupaychasqa runakunawan aswan qayllapi tinkuchirqan; chaynapiqa qhepa p’unchawkunapi disipulonkunapa llamk’aynin tiyana kawsay pachata rikuchin, paykunaqa kunan kawsashanku supaypa kallpan hunt’asqa rikurimuyninpi, kay pacha musuq willanakuy sistemakuna nisqawan sut’inchasqa, mayqenkunachus llapa pachatam pusashanku bestiapa unanchanta chaskinankupaq.
The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.
Cesarea Filipospa historianninqa Panium Maqanakuypa historianninta tinkun, hinaspa chunka kimsaqniyuqmanta chunka pichqayuq kama versículokunawanpas. Cristoqa, Discipulonkuna ndintaq, chakatanapa llantunpi sayasharqanku; chaymi qhipa p’unchay discípulonkunata rikch’achin, domingo kamachiypa llantunpi sayashaqta. Chaypi, chunka kimsaqniyuqmanta chunka pichqayuq kama versículokunapi, maypichus Cesarea Filipos karqa, hinaspa Panium Maqanakuytapas, maypichus kunan ñoqanchik sayashanchik, Cristoqa discipulonkunata yachachiyta qallarin imatachus pasanan karqa chunka suqtayuq versículopi.
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.
“Payqaqqa rinqa karqan ñak’ariykunamanta, payta suyaqkunamanta willanaypaq. Ichaqa ñawpaqta sapanlla ripuspa, mañakurqan sonqonkuna wakichisqa kanankupaq siminkunata chaskinankupaq.” The Desire of Ages, 411.
Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.
Manaraqmi, Cristoqa discipulonkunaman cruzmanta willanankamaqqa, ñawpaqta ripurqa, icha unayllata suyarqa; chayhinapin parábolapi suyay tiempo-ta, hinallataq historiapi July 18, 2020-manta July 2023-kama señalasqa karqa.
“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.
“Paykunawanman yaykuspankunataqa, manam chaylla ratopi willarqachu munasqan yachachiyta. Manaraq chayta ruraspanqa, paykunaman qorqan huk p’unchayta paypi iñisqankuta willakuykunankupaq, chaymanta hamuq pruebaqpaq kallpanchasqa kanankupaq.” The Desire of Ages, 411.
In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.
Julio killapi 2023 watapi, Señorqa qallarinmi ocasiónta qon, llakikuywan chaskisqa kaqkunaman, iñiyninkuta rimarinankupaq. Chayta ruwarqan Ezequiel qanchis chunka qanchisniyuq willakuyninta kicharispa, mayqinchus 11 de septiembre de 2001 p’unchawpa willakuyninpa takyaynin karqan. Chaymi karqan q’ipi sutin hina, mayqinchus sellasqa tiempota 11 de septiembre de 2001 p’unchawmanta utqaylla hamuq domingo kamachikuywan huñurqan. Chayta ruwarqan julio 18, 2020 p’unchawpa llakikuyta cheqaq kaypa estructurampi churarispa; imaraykuchus, qhawanayku munasqakunaqa riqsiyta atirqanku, sapa huk reformatorio kuyuyqa huk tema nisqayuq kasqanta, mayqinchus paykunaq sapallan sagrado historiankupi purin.
In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.
Qhipa p’unchaykunapi, kinsa kaq ay ay niq willakuyqa chayamurqan 11 de septiembre de 2001 watapi; chaymantaq kinsa kaq ay aymanta llulla willakuy willakusqa karqan, chaymi huk llakikuyta apamurqan. Ichaqa, wañusqa kashaqtinku kinsa p’unchay ch’usaqta kuskanmanta qawsarichiq, ch’akisqa, ch’iqisqa tullukunaman kutichimuq willakuyqa tawa wayrakunamanta willakuy karqan; chayqa hinallataq kinsa kaq ay aymi.
The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.
Qhipa p’unchaykunapi discípulokunaqa, rikuyta akllanku chayqa, rikunku manam hukmanta qhipamanchu, ichaqa pachak tawa chunka tawa waranqa sellakusqanpa kimsa señalkunaqa sapa puriypi kikin temam kasqanta, hinaspa iskay kaq puriypi, hebreo alfabetopa chunka kimsayuqnin letranwan sut’ichasqa hatarikuyninqa mensajeta “Cheqaq Kay” hina takyachisqanta. Señorqa huk iskay kaq testigotapas qorqan kaypi: ñawpaq kaq llakikuyqa ñawpaq kaq allinchay kuyuykunapiqa Diospa reqsichisqan munayninman hatarikuyraykum karqan, Moises churinman mana circuncisión ruwasqanpas, utaq Uzza chay arcat llanthuykusqanpas, utaq Marthawan Mariapas Lazaro wañusqanmantapuni Jesuspa siminta iskayrayasqankupas. Sapallan allinchay siq’i mana sayarichirqanchu kay cheqaq kayta, ñawpaq kaq llakikuyqa mana kasukuyrayku kasqanta, chayqa Milleritakunaq allinchay kuyuyllam karqan; ichaqa chay pachallapitaq rikuchisqa karqanmi Milleritakunaq historianku ukhupi kaq señalkunayoq kasqanta, pusaq kaqpa cheqaq kayninpi sayasqa, qanchis kaqmanta kasqanman hina.
The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.
Paqtataq pusaq ñiqin qanchismantam kasqanmantaqa Jesucristoq Apocalipsisninpa hatun huk elementunmi, kunan kichasqa kashan; hinaspataq Filadelfia sutiyoq Millerita kuyuriyninmanta Laodicea iglesiaman tikrayqa huk señalmim karqan, maypachachus Laodicea kuyuriynin, kinsa kaq angelpa, Filadelfia kuyuriyninman, pachak tawa chunka tawa waranqakunapaq, tikranan riqsichiq. Chayraykun, ñawpaq kaq Millerita llakikuy mana allin rurasqankuta kuyuriyninku mana rikuchispa hunt’asqa kasqanqa, qhipa p’unchaykunapi chay kikin señaltaq kontrasteta qun, maypichus Laodicea kuyuriynin, kinsa kaq angelpa, mana kasukuspa huk llakikuyta paqarichinqa; chayta ruwaspataq Millerita señalanwan tupachikunqa, hinaspataq pachak tawa chunka tawa waranqakunapaq kuyuriyninqa pusaq ñiqinmi, qanchismantam kasqan, nisqanta rikunapaq yuyaychanata paqarichinqa.
On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.
Julio killapi 2023 watapi, Señorqa huk “ch’in pampa ukhupi qapariq simita” hatarichirqan, qhepa p’unchaykunapi kawsak llaqtanta Domingo kamachiypa sasachakuyninpaq wakichinankupaq; hinaspataq, mañakuypi suyaykusqanmanta discipulonkunaqman kutimuspa, paykunaman fe-ninkuta rimarinankupaq okazionta qorqan. Cristoq p’unchayninkunapiqa mensajenqa bautismon karqan, chay chiqapi Jesusqa Jesus Cristo tukurqan. Chay señal de caminoqa 11 septiembre 2001 wataman tupayninwan tinkun, hinaspataq discipulonkunata tapurqan imatataq runakuna Cristomanta yuyanku nispa, chaymantaqa discipulokuna kikin imatataq Cristomanta yuyanku nispa tapurqataq.
“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
Paykunawanman chaykunawan, mana chayllaña willarirqanchu imatachus pay yachachiyta munarqan. Manaraq chayta ruwaspaqa, payqa atiyta qorqan paypi iñisqankuta willakuykunankupaq, hamuq pruebapi kallpachakunanpaq. Tapurqan: “Runakunaqa, noqam Runaq Churin kasqaymanta, pitaq ninku kani?”
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.
Llakiyqa discipulokunaqa mana kusisqallaña reqsikuyta atirqanku Israel llaqtaqa Mesíasninkuta mana reqsisqanta. Wakinqa, milagronkunata rikuspanku, paytaqa Davidpa Churin kasqanta willakurqanku. Betsaidapi mikuchisqa achka runakunaqa munarqanku payta Israelpa rey-ninman churanankupaq. Achkakunaqa wakichisqa karqanku payta huk profeta hina chaskinankupaq; ichaqa mana creenqankuchu payqa Mesías kasqanta. El Deseado de Todas las Gentes, 411.
The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.
Adventismomanta aswan runakunaqa manam creyerqankuchu 2001 watapa septiembre killapa 11 p’unchaypi kinsa kaq ay niyta. Kuyasqa profético Simipa wakin milagronninkunata, kuyuriypi qhawachisqa kasqankuta, creenqankum; wakinninkunataq entienderqankum 2001 watapa septiembre killapa 11 p’unchaymanta willakuypi wakin cheqaq kaymanta elementokuna kasqanta; ichaqa manam cheqapuni creenqankuchu 2001 watapa septiembre killapa 11 p’unchaypa reclamacionninkunata.
The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:
2001 wata 11 septiembre punchawpa mañakuyqa ñawpaqman rikuchisqa karqan 1840 wata 11 agosto punchawpa mañakuyninwan, chay mañakuynintaq Hermana White nisqanpi rimarqan 1840 wata 11 agosto punchawpa hunt’akuyninmanta yuyaychaspan. Payqa kayhinata nirqan:
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Chay willakusqa pacha hinallataqmi, Turquía llaqtapas, kikinpa embajadorninkuna nisqankunawan, Europaq hukllachasqa atiyninkunapa amachayninta chaskirqan, chayhinataqmi cristiano nacionkunapa kamachiynin uraman churakuran. Chay ruwayqa sut’ita hunt’arqan willasqa rimayta. Chay yachasqa kasqanman hina, achka runakuna chiqap kasqanta yuyarirqanku Millerpa hinallataq paywan kuska kaqkunapa chaskisqan profecía hamut’anapa kamachikuyninkunamanta, hinallataq musphay atiyniyuq kallpachaymi qosqa karqan advento kuyuy-man. Yachayniyuq hinallataq hatun chiqninpi kaq qharikunaqa Millerwan hukllawakurqanku, ichaqa yachachispa chaynataq qillqaspa paypa qhawariyninkunata, hinallataq 1840 watamanta 1844 watakama llank’ayqa usqhaylla mast’arikurqan.” The Great Controversy, 334, 335.
What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.
Imataq 11-ni, 1840-mi uppernarsarneqartoq tassaavoq Miller-ip pruffiitikkut isiginnittariaasia eqqortoq; aamma Septembarip 11-ani, 2001-mi oqaatigisap uppernarsarnera tassaavoq Future for America-p pruffiitikkut isiginnittariaasiisa eqqortuunerat. Amerlasoorpassuit ulloqartut 2023-mi julimi peqqissimisanngitsut tunngavigisaq taanna akuerisinnaanngilaat akuerusunngilaallu, tassa Kristusip periuseq ilusilersorsimasaa, aammalu Future for America-mut isumagisassanngortitaq, tassarpiaq kingulliup neriulluarnermik sialua pillugu periusaasoq. Kisianni taamanikkut Kristusip ajoqersukkani aperai suna uagutsinnut, amerlasuunut pinnani, isumaqarfigineritsik.
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
Jesúsqa kunan iskay kaq tapuyta churarqan, yachachisqankunamanta kikinmanta: «Qankunakqa, pi kasqaytataq niwankichik?» Pedroqa kutichirqan: «Qamqa kanki Cristo, kawsaq Diospa Churin.»
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
“Ñawpaqmantapacha, Pedroqa Jesusqa Mesias kasqanta creenqa karqan. Achka wakinkunaqa, Juan Bautistaq willakuyninwan huchachasqa kaspa, Cristota chaskirqanku, Juan carcelman wisqasqa hinaspa wañuchisqa kaptinqa, paypa kachamusqa kayninmanta iskayrayayta qallariqku; kunanqa Jesus Mesias kasqanmantapas iskayrayarqanku, may unaymanta suyasqanku chaymanta. Discipulokunamanta achkakunaqa, Jesusqa Davidpa tronanpi tiyananpaq ancha munaywan suyashaqkuna, mana chayna ruway niyta munasqanta reqsispaqa, payta saqirqanku. Ichaqa Pedrowan compañeronkunaqa mana qochkuykuspa chiqap kasqankumanta kutirirqankuchu. Qayna p’unchaw yupaychaqkunapa kunan p’unchaw huchachaqkunapa iskayrayasqa puriyninqa, Salvadorpa chiqap qatipaqninpa iñiyninta mana waqlliyta atirqanchu. Pedroqa nirqan: ‘Qanmi Cristo kanki, kawsachkaq Diospa Churin.’ Manam suyaraqchu Señorninpa umanman reypa hatun yupaychaykuna churakunanta; aswanpas pisi kayninpi kachkaptinmi payta chaskirqan.”
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
“Pedroqa chunka iskayniyuqkunapa iñiyninta rimarqan. Chaywanpas disipulokunaqa manaraqmi karqanku Cristopa misionninta unanchaspa entiendenankupaq. Sacerdotekunaq, kamachiqkunapaq ima contrankumanta sayariyninpas hinaspa pantachisqan rimariyninkupas, paykunata Cristo-manta mana karunchaspanpas, ancha sasachakuymanmi churayarqan. Manam ñanninkuta sut’itaqa rikurqankuchu. Ñawpaq yachachisqa kasqankupa kallpan, rabikunapa yachachisqanku, tradiciónpa atiyninpas, cheqaq kayta rikusqankuta hark’arqanraqmi. Huk kuti huk kutita, Jesusmanta sumaq k’anchaypa rayunkuna paykunaman lliphipiyarqan; ichaqa achkha kutikunaqa llanthukunapi llank’ipayaspa puriq runakunahinam karqanku. Ichaqa kay punchawmi, iñiyninkupa hatun pruebaywan uyapura rikunankumanta ñawpaqta, Espíritu Santopa atiyninwan paykunapi samaykurqan. Pisi tiempollapaqmi ñawinkukunaqa “rikusqa kaqkunamanta” t’ikrasqa karqan, “mana rikusqa kaqkunata” qhawananpaq. 2 Corintios 4:18. Runa kaypa rikch’aynin urapiqa Diospa Churinpa qhapaq k’anchaynintam reqsirqanku.
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.
Jesúsqa Pedrota kutichispa nirqan: “Kusisqa kanki qan, Simón Bar-jona; imaraykuchus mana aycha ni yawarchu kayta qampaq rikuchisurqanki, aswanpas hanaq pachapi kashaq Yayaymi.” The Desire of Ages, 412.
Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.
Pedropa willakuy, Cristo Diospa Churin kasqanta reqsispa, chay pacha historiapa pruebanan tapukuyninman chiqanta rimarqan. Messias rikurimunanpaq pacha chayamurqanña, imaynachus Diospa profetakunapa Simin nisqanpi churakusqa karqan hina; chay cheqaq kayta chaskiqkuna sapallanmi Pedropa nisqanwan sut’inchasqa runakunawan kuska yupasqa kanqaku. Pedroqa 11 de septiembre de 2001 p’unchawpi sayachisqa willakuyta chaskiqkunata, hinaspa Jesusqa Diospa Churin kasqanta confesaqkunata reqsichin. “Pedroqa chunka iskayniyuqkunapa iñiyninta rimarqan,” nisqa, hinaspa paypa rantinpi kasqan chunka iskayniyuqkunaqa pachak tawa chunka tawa waranqa karqaku. Chayraykun Cristoqa chay pasajepi Simon Bar-jonapa sutinta Pedroman tukurqan.
“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.
“Simón” sutiyqa nin “uyariq runa” nisqanta, “bar” taqayá “churi” nisqanta, Jonás sutitaq “urpi” nisqanta. Simónqa chay urpipa willakuyninta uyariqkunata reqsichirqan; chay urpitaq Jesuq bautismonwan tupaq cheqaqkunata reqsichirqan, payqa Cristo tukuspa kallpawan llusisqa karqan, imaynachus Santo Espíritu urpi hina uraykamuyninwan unanchasqa rikuchisqa karqan hina.
The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.
Llakinakunaqa hukninwan huknin parallelmi kanku, hinaspa Juanqa Milleritakunata reqsichin, paykunaqa 11 agosto 1840 p’unchawpi huch’uy librotata mikhurqanku. Jeremíasqa chay ruwaywan tupachkan, hinaspa pay huch’uy librotata mikhuspanqa, chaymanta Diospa sutimpi sutichasqa karqa.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Rimaykikunaqa tarisqa karqan, hinaspan mikurqani; rimaykiqa sonqoypaq kusikuy karqan, sonqoypa anchata kusikuyninwan: sutiykiwan sutichasqa kani, Señor Dios de los ejércitos nisqa. Jeremías 15:16.
When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”
Señorqa Abramwan pactota ruraspa, sutinta Abrahammanmi tikrarqan, imaynachus Saraita hinaspa Jacobtawan rurarqun chayhina. Sutip tikrayqa pactopi huk tupanakuytan rikuchin, hinaspa chay waymarkpi maypichus Diospa simbolon uraykamun, Diospa llaqtanqa mensajeta mikunankum, pactoman yaykunankum, chaymantataq sutinku tikrakun. Cristo p’unchaw disípulonkunaq rantinpi, Simón Bar-jonaqa chay “uyariqkuna”ta sut’incharqan, “urpi”pa mensajenta.
When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.
Maypachachus hinaspa chay waymarkapi Jesusqa Cristo tukusqanta reqsisqanta, payqa Diospa Churinqa kasqanta, hinallataq tukuy imakunachus chayqa apamun chayta willakusqanrayku, chaymantataq Cristoqa sutinta Pedro-man tukurachirqan. Payqa willarqan chay historiapi Cristopa rimanakuynin llaqtan runakuna chaskisqanku willakuyta, hinaspataq chayta ruwaspanqa qhepa p’unchaykunapi pachak tawa chunka tawa waranqa runakunatapas unancharqan.
The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.
Qillqaqa “P” nisqa qillqa Ingles simipa alfabetonpi soqta chunka suqtayuq kaq qillqam, chaymanta qillqaqa “E” nisqa phisqayuq kaq qillqam alfabetonpi, hinaspa qillqaqa “T” nisqa iskay chunka kaq qillqam, qillqaqa “E” nisqa kutimunmi, sutichaq tukukun “R” nisqa qillqawan, chayqa chunka pusaqniyuq kaq qillqam. Soqta chunka suqta “kuti” phisqa, “kuti” iskay chunka, “kuti” phisqa, “kuti” chunka pusaqniyuq, huk pachak tawa chunka tawa waranqamanmi chanin. Musphay Simi Yachaqqa Pedro-man hebreo simipi rimarqan, hinaspa Musuq Testamentoqa griego simipi qillqasqa karqan, hinaspa Rey Jacobo Paqarichisqan Versionpa tikraqkunaqa Musuq Testamentota ingles simipi rurarqunku.
In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).
Kimsa rimasqakuna t’aqakunankumanta qhipapas, Cristoqa, Diospa Churin kaspa, Admirable Lingüista, hinallataq Admirable Numerador, Mateo qhelqapa chunka suqtañiqin kapítulopi huk rikch’anata churarqa pachak tawa chunka tawa waranqa sellasqa kasqanmanta, Panium maqanakuywan, hinaspa Cesarea Filipo nisqaman watukusqanwan tupaqta. Chayta ruwarqa rimayta hinaspa yupaykunata kamachisqanwan yanapachikuspa, payqa iskaynintaqmi Palmoni (Admirable Numerador), hinaspa Palabra (Admirable Lingüista) kasqanrayku.
We will continue this study in the next article.
Kay yachayta qatiqkuqmi kanchis hamuq qillqapi.
“Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.
Yaqa iskay waranqa watakuna ñawpaqman, hanaqpachapi, Diospa tiyananmanta, pakasqa importancianiyuq huk kunkam uyarikurqan: “Qhawariy, hamuni.” “Qarpaq sacrificiota, ofrendatapas mana munarqankichu, ichaqa huk cuerpota wakichiwankichik…. Qhawariy, hamuni (Qillqasqa Libropa rumiyninpi noqamanta qillqasqa kashan,) munayniykita ruwanaypaq, Diosníy.” Hebreos 10:5–7. Kay simikunapi willakuyta qhawachin wiñay pacha-kunamanta pakasqa kasqa yuyaychasqapa hunt’asqan. Cristoqa kay pachata watukuq hamunaypaqña karqan, runa aychaman tukunanpaqpas. Paymi nin: “Huk cuerpota wakichiwankichik.” Sichus pay rikurimuspan chay k’anchayninwan, mayqenchus Taytanwan kay pachaq manaraq kasqanmantapacha paypaq karqan, ñoqanchikqa mana atisunchikchu presencia-ninpa k’anchayninta muchuyta. Chayta qhawarinanchikpaq mana chinkachisqa kananpaq, k’anchayninpa rikuchikuyninqa pakasqa karqan. Dios kayninqa runa kaywan p’isturqa,—mana rikuy atina k’anchayqa rikuy atina runa rikch’aypi pakasqa karqan.
“This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.
“Kay hatun yuyayqa rikch’achisqaña karqan llimphikunawan, unanchakunañataq. Rupha sach’a, maypichus Cristo Moisesman rikurirqan, Diosta rikuchirqan. Dios kayninpa rikuchinanpaq akllasqa unanchaqa karqan huch’uy, pisi chaninnaq sach’acha, mana allin qhawarisqa hina. Chaypiqa wiñay mana tukukuq kasqa waqaychasqa kasharqan. Llapa kuyapayakuq Diosqa ancha pisi kay rikch’ayninpi pakarqan k’anchayninta, chayhinaqa Moises qhawarispa kawsanampaq. Chayllataq p’unchaypi puyu sayariyninpi, tutaqtataq nina sayariyninpi, Diosqa Israelwan rimarqan, runakunaman munayninta rikuchispa, hinaspa paykunaman sumaq qespichiq yanapayninta qospa. Diospa k’anchayninqa pisiyasqa karqan, hatun kaynintaq pakasqa, tukukuq runakunapa pisi qhawaynin rikunanpaq. Chayhinallataq Cristopas hamunan karqan ‘ñuqanchik pisi kayninchikpa cuerponpi’ (Filipenses 3:21, R. V.), ‘runakunapa rikch’ayninpi.’ Kay pachapa qhawayninpiqa mana sumaq kayniyuqchu karqan payta munanankupaq; ichaqa payqa runa tukuq Diosmi karqan, hanaq pachap hinaspa kay pachap k’anchaynin. K’anchayninqa pakasqa karqan, hatun kayninpas ancha atiyninpas pakasqa karqan, llakikuywan kawsak, wateqasqa runakunaman qayllaykunanpaq.”
“God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.
Diosqa Moisesman Israelpaq kamachirqan: “Paykunaqa ñoqapaq huk santuario rurachunku; chaypi paykunawan kuska tiyanaypaq” (Éxodo 25:8); paymi santuariopi tiyaran, llaqtanpa chawpinpi. Ch’inneq puriykunankupa llipin tiempo desiertopi, Paypa kashanpa unanchaqnin paykunawan kasharqan. Chay hinallataq Cristopas kay runa campamentonchispa chawpinpi tabernáculonta sayachirqan. Runakunapa carpakunapa ladonpi Paypa carpanta sayachirqan, noqanchiswan kuska tiyananpaq, hinaspa noqanchista riqsichinanpaq Paypa divino kawsaynintawan caracterninta. “Siminqa aycha tukuspa noqanchis ukhupi tabernaculorqan (hinaspa noqanchisqa qawarirqanchis Paypa gloria-ninta, Taytamantapuni sapallan Paqpa gloria-n hina), graciayuq, cheqaq kayniyuq.” Juan 1:14, R. V., margen.
“Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’
“Jesús hamusqanmanta pacha ñoqanchiswan tiyakunampaq, yachanchismi Diosqa ñak’ariyninchiskunata reqsisqanta, llakikuykunanchiswanpas kuska sonqoyoq kasqanta. Adanpa sapa churinpas, ususinpas entiendenmanmi Kamachiqninchisqa huchasapak runakunapa amigon kasqanta. Chayraykun sapa graciamanta yachachiypi, sapa kusikuypa promesapi, sapa munakuypa ruwaypi, sapa Diosmanta qayllachakuypi, Kay Pachapi Qispichiqpa kawsayninpi rikuchisqapi, rikunchis: ‘Dios ñoqanchiswan.’”
“Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.
“Satanásqa Diospa munakuynin kamachiyta rikuchin sapallapaq qhapaqyachikuy kamachiy hina. Paymi nin chay kamachisqankunata kasukuyqa ñuqanchikpaq mana atikuy kasqanta. Ñawpaq tayta-mamanchikkuna urmayninku, hinallataq chaymanta llapa llaqikuna lluqsisqankuwan kuska, Churaqmanmi huchachin, runakunata pusaspa Diosman qhawarinankupaq huchapa, ñak’ariypa, wañuypaq ima qallarichiqninta hina. Jesusmi kay llullakuyta sut’inchanan karqa. Ñuqanchikmanta huknin hina, kasukuyta rikuchiq ejemplota qunan karqa. Chayraykun payqa ñuqanchikpa kayninchikta hap’irqa, hinallataq kawsayninchikpa imakunatapas pasaykurqa. ‘Llapanpi wawqinkunaman rikch’akuq kaymanmi payqa ruwasqa kanan karqa.’ Hebreos 2:17. Sichus imatapas apakuyta munasunchikman karqan Jesus mana muchusqan, chayqa kay puntupi Satanásqa Diospa atiyninta ñuqanchikpaq mana aypaq kasqanta rikuchinman karqa. Chayraykun Jesusqa ‘llapanpi ñuqanchik hina tentasqa karqa.’ Hebreos 4:15. Payqa llapa pruebakunata muchurqa mayqanmanchus ñuqanchik churasqa kanchik. Hinaspataq mana ima atiytapas pay kikimpaq llamk’achirqachu mana libremente ñuqanchikman qusqachu kaqta. Runa hina, tentacionwan tinkurqa, atiparqataq Diosmanta qosqa kallpawan. Paymi nin, ‘Munayniymi qanpa munasqaykita ruway, Diosnilláy; arí, qanpa kamachiyki sonqoy ukhupin kachkan.’ Salmo 40:8. Allinta ruwaspa purisqanpi, Satanáswan ñak’arichisqa llapa runakunatapas hampispa, runakunaman sut’ita rikuchirqa Diospa kamachiyninpa kasqanta hinallataq payta sirviypa imayna kayninta. Kawsayninmi qhawachin ñuqanchikpaqpas Diospa kamachiyta kasukuy atisqa kasqanta.”
“By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.
“Runan kayninwan Cristoqa runakaynintam llamk’arqan; divinidadninwanqa Diospa tronanmanmi hap’ipan. Runa Churin kaspanqa kasukuyta ruraypaq huk ejemplotam qowarqanchik; Diospa Churin kaspanqa kasukunanchikpaq atiynintam qowanchik. Cristo kikinmi Horeb urqupi sach’a ruphashaq ukhumanta Moisesman rimarqan nispa: ‘NOQAM KANI KASHAQ KASQAYTA…. Chayrayku Israelpa wawankunaman ninki: NOQAM KANIQA qankunaman kachamuwashan,’ Éxodo 3:14. Kaymi Israelpa qispichisqa kananmanta garantía karqan. Chaymi pay ‘runakunapa rikchayninpi’ hamuspan, kikintam NOQAM KANI nispa willakurqan. Belén llaqtapi Wawa, llamp’u hinaspa pampachakuq Salvadorqa, Diosmi ‘aychapi rikuchisqa.’ 1 Timoteo 3:16. Hinaspataq noqanchikman nin: ‘NOQAM KANI allin Michiq.’ ‘NOQAM KANI kawsay T’anta.’ ‘NOQAM KANI Ñan, Cheqaq Kay, hinaspa Kawsay.’ ‘Hanaqpachapipas kay pachapipas tukuy atiymi Noqaman qosqa kashan.’ Juan 10:11; 6:51; 14:6; Mateo 28:18. NOQAM KANIqa sapa promesapa takyaq cheqaqchasqanmi. NOQAM KANI; ama manchakuychikchu. ‘Dios noqanchikwan’ nisqaqa huch’amanta qispichisqa kananchikpaq sayaq garantíanchikmi, hanaqpacha kamachikuyta kasukunanchikpaq atiyninchikmanta takyachiq cheqaqchasqanmi.” El Deseado de Todas las Gentes, 23, 24.