And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.
Sapa p’unchawmantaq sapa p’unchaw qespichina haywarisqa qichusqa kanqa, chaytaq churasqa kanqa ch’usaqyachiq millay melanaypaq ruway, waranqa iskay pachak qanchis chunka pusaqniyuq p’unchawkuna kanqa. Daniel 12:11.
Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.
1844 watapa 22 ñiqin octubre p’unchawmanta pacha, profecíaq pacha-kamayniyninman churayqa manañam allin profecía-kamayñachu kanman, cheqaqta “simiq cheqaq kayninta” rakiyta munakkuqkunapaq. Chunka hukniyuq versículopi kaq 1290 wata-kunaqa 1844 qhipaman huk simbólico pacha hina churana kan; hinaspa 1844 qhipaman churasqa kay, icha “pacha” nisqapa ima rurasqan elementonkunamanta mana kaq pacha, cheqaq kaypa t’ikrasqa qallariy yachayta waqaychanan tiyan, imayna 1844 manaraq chayamuchkaptin entiendesqa kasqan hina. 1290qa huk 30 pacha-ta rikuchin, chaymanta qhipataq 1260. 1844 manaraq chayamuchkaptin yachasqa kayqa karqanmi 508 watamanta 538 watakama kimsa chunka wata-kuna anticristo-pa 538 watamanta 1798 watakama kamachiyta qallarinanpaq wakichiy pacha kasqanta.
The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.
Kimsa chunka watakuna tikrayqa 2 Tesalonicensespi Pabloq rimanapa yuyayninmi. Pablonqa mana ima willakuytapas “pacha” nisqa imapaqchu churanchu, ichaqa chay kimsa chunka watakunapi paganisqmanta papalismoman tikraypa profético kasqankunaq característicankunatan reqsichin. Chaymantataq papal kamachikuy qallarin. Historia nisqapi entendesqa yachay, mana ima pachapa elementonniyuq, Bibliapa profecianpi tawaq kamachiy-mantam pichqaq kamachiykama tikrayta reqsichin, chaymanta qatiqtaq iskaymanta ñawpaq papal yawar mayllakuyta; chayhinataq rikuchin suqtaq kamachiy-manta dragónpa, bestiapa, llulla profetapa kimsa hukllachasqa t’inkiykama tikrayta, hinaspataq iskayñiqin papal yawar mayllakuyta.
The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.
Kimsa chunka watakunaq wakichikuyninmanta qatiq profétiko pachaqa, Diospa aqllasqa llaqtawan rurasqan tratonpa hatun unanchanmi. Iskay atiykunapa tikrasqan kimsa chunka watakuna patapi, chaymanta qatiq waranqa iskay pachak suqta chunka watakuna ñak’arichiywan, Cristoq kimsa chunka wata wakichikuyninwan tupayan; chaymanta qatiq waranqa iskay pachak suqta chunka p’unchawkuna qespichikuypaq. Anticristoq kimsa chunka wata wakichikuyninqa Cristoq kimsa chunka wata wakichikuyninta llullaq hina qatiparqan. Kimsa chunka watakunaq tukukuyninmi reqsichin ichaqa Cristoq kallpachasqa kayninta bautizakusqanpi, utaq anticristoq kallpachasqa kayninta 538 watapi. Anticristoq kallpachasqa kayninqa hamurqan qullqiwan soldadokuna yanapayninmanta, ñawpaq qhapaq suyuq qospasqanmanta; Cristoman ichaqa hich’asqa atiyqa hamurqan ñawpaq qhapaq suyumanta, maymantachus Pay kimsa chunka wata ñawpaqpi lluqsimusqa karqan.
The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.
Ishkay pachakuna iskayninpa t’aqasqankuqa huk kallpachaywanmi señalasqa kachkan, hinaspa Abramwan Pablo nisqankupi iskay pachakuna t’aqasqankuqa mana sasachu tupachispa reqsichisqa kachkan. Abramwan Pablopa kimsa chunka watapi t’aqasqankupi, wakichiy pachaqa ñawpaq kimsa chunka watakunam karqan, arí, pactopa rurayninpa riksichiqnin, chaymi Abrampa mirayninkunata kallpachasqa Egiptopi wata-sapa kasqankumanta willakusqa qhelqakuyta hunt’anankupaq. Tawa pachak kinsa chunka watakunaqa aswan huk simbólicota t’aqanakuytapas charin; allinta churakuspaqa, ñawpaq iskay pachak chunka pichqa watakunaqa Diospa rantinchasqanwan Faraonwanmi riksichisqa kachkan. Josépaq hinaspa ñawpaq 215 watakunapaqqa allin Faraonmi karqan, Moisespaq hinaspa qhipa 215 watakunapaqqa mana allin Faraonmi karqan.
That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.
Chay rakiyqa iskay pacha tawa miraykunamanta kasqanta reqsichin. Ñawpaq tawa miraykunaqa qhepa tawa miraykunaman churakuyta atin, sapa siq’ipi siq’i hina; chayta ruwaspaqa, Joséwan Moiséswan, profético alfa hinataq omega hina, huk allin alfa Faraonwan hinaspa huk mana allin omega Faraonwan tupanku. Kay kikinchasqa qhawariymantam hatun k’anchay lluqsinman, ichaqa ñuqaqa sasallam reqsichini: Abrampa tawa kaq miraymanta willakusqanqa chay 430 watakunapi tawa miraykunamanta iskay testigokunata reqsichisqanta. Tawa miraykunapa iskay kuti rikuchikuyninqa Génesis tawa hinaspa pichqa genealogíakunapi tarikun. Yawar miraykunapa listayninpa qallariynin hina Cain hinaspa Set-ta qhawarispaqa, Setmanta Noékama pusaq miraykuna kasqanta tarinchik; chaykuna chawpinpi rakisqa kaptinqa, iskay pacha tawa miraykunamanta rikuchikuy kasqanta tarinchik. Kayqa reqsichisqam kachkan Setpaqpas Cainpaqpas pusaq mirayniyuq siq’ikunapi.
The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.
Tawa pichqa kaq capitulokunapi ayllup mirayninkuna rikuchisqa kanku chay sapan llinp’ikuna tukukuyninwan, chaymi Noé. Noéqa Diospa runakunawan rurasqan pactonpa unanchaqninmi, mayqinchus k’uychiwan rikuchisqa. Abramqa Diospa akllasqa llaqtawan rurasqan pactonpa unanchaqninmi, mayqinchus circuncisión nisqawan rikuchisqa. Chay iskay pactokunaqa sapa kuti huñusqa kachkanku, hinallataq Génesis chunka hukniyuqpi, maypichus Babelpa torre tarikusun Noépa unu p’ampasqan qhipata, chaypim Abramman pusanapaq ayllu miray churakapun. Chay pasajepi chunka miraykunam, mana pusaqchu. Chay pasajepi Abramman pusanapaq kaqpi, hinallataq Noéman pusanapaq pasajepi, Noépa pactonwan Abrahampa pactonwanmi rikuchisqa kachkan.
In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.
Chunka kinsa chunka hukniyuq qillqapi akllasqa llaqtamanta rimakuq pasajepe, chay miraykunamanta iskayniyuqqa hatun k’anchaywan hunt’asqa kasqankuta tarinchik.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.
Hina Eber kawsarqan kimsa chunka tawa watakunata, hinaspa Pelegta paqarichirqan. Hina Eberqa Pelegta paqarichisqan qhipaman kawsarqan tawa pachak kimsa chunka watakunata, hinaspa qhari churikunata warmi ususikunatapas paqarichirqan. Hina Pelegqa kawsarqan kimsa chunka watakunata, hinaspa Reuta paqarichirqan. Génesis 11:16–19.
The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”
Eber nisqapiyqa ñawpaqmi chay hebreo simipi qhipaman riqsisqa kananpaq “Hebreo” nisqa hebreo simimanta rimariyqa. Akllasqa llaqtapa paqarinmanta willakuypi, chunka mirayninkunamanta hukninqa “Hebreo” sutinchasqa kachkan, chaymi akllasqa llaqta riqsisqa kananpaq karqa. Kimsa versículopi Eberwan Pelegwanmi akllasqa hebreo ayllupa t’aqasqa kasqanta reqsichinapaq llamk’achisqa kanku. Eber ninqa “chimpay” utaq “chimpaq runa” ninanmi, chaymi “Hebreo” simipa saphiynin. Abramqa Babiloniamanta Aypasqa Allpaman chimpaqkunapa unanchaqninmi. “Peleg” ninqa “rakiy” utaq “t’aqay” ninanmi, Génesis 10:25pi nisqaman hina, maypim willawanchik Pelegpa p’unchayninkunapi “allpa t’aqasqa kasqanta.”
Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.
Eberwan Pelegwanmi profetiko rakiyta rikuchinku, cheqanta chiqninchayta munasqankupaq “cheqa nisqa simita”. Noépa miraynin iskay siq’ita paqarichirqan, sapaqninpi pusaqniyuqta, chaymi iskay tawa miraykunata rikuchirqan, imaynatachus Egiptopi 430 watakunapas. Génesis chunka hukniyuqpa mirayninqa chunkawanmi rikuchisqa, manam pusaqwanchu, akllasqa llaqtapa miraynin kasqanrayku. Akllasqa llaqtaqa iskay pisqa huñukunaman rakisqam, chayhinataqmi chunka virgenkunapa parábolanwan tupachikun, chay parábolaqa Diospa pacton llaqtanmanta.
In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.
Chay akllasqa llaqtapa mirayninpi, Pelegpa sutinpas hinallataq paypa historiapi hunt’akusqanpas iskay kastakunapa rakisqanta reqsichin, yuyaysapa icha mana yuyaysapa sipaskunamanta, chay Bibliapa historiankupi kay pachaqa Babelpa torrepi rakisqa kasqan pachallapi. Chunka yupaypi, Pelegqa pisqa yupayniyuqmi, chaymi chunkaq chawpin kasqanrayku. Hebreo Eber, Abramwan rikch’achisqa, huk mana yuyaysapa sipasta reqsichin, maypachachus chimpan hinaspa yuyaysapa sipasman tukupun, iskay kastakuna chawpi tutapi waqyasqawan rakisqa kaptin. Eber, sutimpi ñawpaq hebreo kaspa, Abramta reqsichin, pactopi ñawpaq hebreo kasqanta. Apunchik Abramta Babiloniamanta waqyamuspa lluqsichirqan chayqa chawpi tutapa waqyasqan willakuyninta rikch’achirqanmi, chaymi iskay kaq angelpa kallpachasqan, payqa qharikunata warmikunatapas Babiloniamanta waqyan lluqsichinanpaq.
The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.
Chunka virginkuna chunka kaqkunamanta yachachikuyqa Eberwan Pelegwan rikuchisqa kachkan, lluqsimuyman waqyayta qhawachispa, Pelegpa rakina liniankamaña probacionpa punkunta wichq’anankama. Profético tupanakuypiqa Eberqa Peleg qhepanta 430 watata kawsarqan, chaymanta Pelegqa 30 watata kawsarqan. Abrampa kimsa kutinantinkama pactonpa ñawpaq ñiqin puriyninqa Eberwan Pelegwanmi rikuchisqa karqan. Abramqa, Eber hinallataq Peleg hinallataq, iskay clasekunapa chawpinpi rakina linea hina karqan. Pabloq Abrampa profecíanman yapasqanqa Pelegpa Eberpa profecíanman yapasqanmi. Eberqa 400 watakunata willakurqan, ichaqa Pelegqa 430 watakunatam sut’icharqan. Chayrayku Pelegqa Pablota rikuchirqan, hinallataq Pabloq 400 watakunaman 30 watata yapasqanta; Pabloq ministerionninpas Bibliapa profecíanpi “Peleg” nisqata reqsichinapaqmi karqan. Bibliapa profecíanpi “Peleg” nisqa, Pabloq reqsichisqanqa, nacionpa rakisqanta literalmanta espiritualman tikraqta rikuchirqan.
From Shem to Peleg is five descendants, and from Rue to Abram is five.
Semmanta Pelegkamaqa pichqa miraykuna kanku, hinaspa Ruemanta Abramkamaqa pichqa miraykunallataq kanku.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Hinaspanmi Abramta nirqan: Ciertopuni yachay, miraynikiqa mana paykunapa allpapiqmi wak llaqtayuq hina kawsanqa, paykunatataq sirvinqa; paykunataq tawa pachak wata ñak’arichinqaku. Génesis 15:13.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.
Kunanqa Abrahammanpas mirayninmanpas promesakuna qusqa karqan. Mana ninchu: “miraykunaman”, achkaqkunamanta hina; aswanpas hukmanta hina: “mirayniykiman”, chayqa Cristo kashan. Kaytataq nini: Diospa Cristo pi ñawpaqta takyachisqa rimanakuytaqa, kamachikuy, chusku pachak kimsa chunka watakuna qhipaman hamuspa, manam pampa chinkachiyta atinchu, promesata mana imapaqpas saqespa. Sichus herenciqa kamachikuymanta kashan chayqa, manañam promesamantanachu; ichaqa Diosqa Abrahammanqa promesawanmi qorqan. Gálatas 3:16–18.
Thirty Years Old
Kimsa chunka watayuq
Jesus was thirty when he began His ministry.
Jesúsqa kimsa chunka watayuq karqan llamk’asqanta qallarispa.
And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.
Jesúsqa kikinmi qallarisqa kimsa chunka watayuq hina kaspa, runakuna yuyasqankuman hina Josépa churin karqa; payqa Helípa churin karqa. Lucas 3:23.
Joseph began to serve Pharaoh in Egypt when he was thirty years old.
Josefta kimsa watayuq kashaspanmi Egiptopi Faraonta sirviyninta qallarisqa.
And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.
Joseqqa kimsa chunka watayuqmi karqa Egiptopa rey Faraonpa ñawpaqenpi sayaqtin. Hinaptinmi Joseqqa Faraonpa qayllanmanta lluqsirqa, hinaspataq purirqa llapa Egipto hallp’antinpi. Génesis 41:46.
The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.
Profeta Ezequielqa kimsa chunka watayuq karqan ministerionta qallarispa, hinaspataq ministerionqa iskay chunka iskayniyuq watakunaq kama karqan.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Kunanmi chayamurqan kimsa chunka wata hunt’asqapi, tawa kaq killapi, killapa phisqa p’unchawninpi, noqaqa presokunawan kuska kashaq Chebar mayu patapi, chaypira hanaq pacha kicharikurqan, hinaspan Diospa rikch’anankunata rirqani. Ezequiel 1:1.
Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.
Ezequielqa qillqasqankunapiqa aswan achka historiapi rikusqa willakuykunam kachkan, mayqin profetapas mana hina. Ezequielpa qillqasqankunapiqa chunka kimsayuq chiqap p’unchayman rikuchiq willakuykunam kachkan, chaymanta yachaqkuna, historiata qillqaqkunapas mana musyaspankutaq chiqaqchanku paypa ministerionnin iskay chunka iskay watata mast’arikusqanta, ichaqa mana yachankuchu iskay chunka iskayqa pachak tawa chunka tawayuq waranqa t’oqsunnin kasqanta.
King David was thirty years old when he began to reign and he reigned for forty years.
Rey Davidqa kimsa chunka watayuq karqa qhapaq kayta qallarisqanpacha, tawa chunka watataq qhapaq karqa.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.
Davidqa kimsa chunka watayuq karqan rey kayta qallarispa, tawa chunka watataq reynirqan. Hebron llaqtapiqa qanchis wata soqta killayuqta Judápa hawkanpi reynirqan; Jerusalén llaqtapitaq kimsa chunka kimsayuq watata llapa Israelmanta Judámantawan reynirqan. 2 Samuel 5:4, 5.
David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.
Davidpa tawa chunka watayuq kamachikuyninqa huk unancha yupaymi, chay 40 pachaqa Abrampa hinaspa Paulopa 430 watankunahinallataqmi, imaraykuchus chay 40 wata iskay rakikuman rakisqa kachkan (qanchis wata kuskanwan hinaspa kimsa chunka kimsa wata). Davidpa chay tawa chunka watayuq kamachikuyninpa iskay pachankunaqa yapasqa profético pakasqa rimayniyuqmi kanku, imaraykuchus huknin bíblico testigoqa chay iskay pachakunata qillqarin qanchis wata hinaspa kimsa chunka kimsa watakunata. ¿Imatataq chay suqta killata Segundo Samuelpi yapasqa kaqnin rikuchin, hinaspataq imaynataq 7.5 hinaspa 33qa 40man chayan? Chaypi suqta killayuq tinkuy kachkan, chayqa huk profética cheqaq kayta rikuchinanpaqmi.
And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.
Davidpa Israelpi kamachisqan p’unchaykuna tawa chunka watakuna karqan: Hebrón llaqtapi qanchis wata kamachirqan, Jerusalén llaqtapitaq kimsa chunka kimsa watata kamachirqan. 1 Reyes 2:11.
22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.
22qa yupayqa huk unanchaq yupaymi, divinidadwan runakayta huñusqanta qhawachin, hinaspapas Ezequielpa ministerionninqa iskay chunka iskayniyuq watakuna unaykarqan. Josepa chunka tawa watankunaqa iskay p’unchayman rakisqa kashan, sapa hukninpi qanchis wata; Cristopa pactonpa semanannintaq iskay kikinkama rakisqa 1260 p’unchayniyuq p’unchayman rakisqa kashan; Davidpa tawa chunka watayuq kamachikuynintaq iskay p’unchayman rakisqa kashan, iskaynin p’unchaykunata t’inkichiq huk yapasqa unanchaqwan.
Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.
Jesúsqa Profeta, Sacerdote, Reymi. Qhipa p’unchaykunapi Atinqa Iglesianta, atipaqta, huk unanchasqa hina hoqarinqa; chay Iglesiataq Cristosmi rikuchin, payqa profeta, sacerdote, rey; paymi Divinidadninta runakunawan huñurqan, Ezequiel profetapi, José sacerdotepi, David reypi rikuchisqa. Chay tawa unanchakuna kimsa allin qharikunata ninapi rikuchinku, chay ninaqa qanchis kuti aswan ruphasqa kasqa imayna kaqmantapas; hinaspataq tawa kaq rikhurimurqan, paytaq Diospa Churin hina karqan. Llapa kay pacham kachkanqa Nabucodonosorpa qori unanchan raymipi rikuchisqa, llapankutaq rikusqanku Iglesia atipaqta, runa profetamanta, runa sacerdotemanta, runa reymanta ruwasqa, tawa kaq Divino Persona sustentakusqan.
“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.
“Satanásmi kay pachata presocharqan. Payqa huk ídolo sábado nisqanta apamurqan, rikch’arispa ancha hatun importanciata qonman hina. Payqa cristianokunaq pachanmanta yupaychayta suwarqan, Señorpa Sábadomanta kay ídolo sábadoman apachispa. Pachaq runakunaqa huk tradiciónman, runa-rurasqa kamachikuyman k’umuykunku. Imaynatachus Nabucodonosorqa Dura pampapi qorimanta imagninta sayarichirqan, chaywanpas kikinta hatunchaspa, chayhinallataq Satanáspas kay llulla sábadopi kikinta hatunchan, maypaqchus hanaq pacha p’achanta suwarqan.” Review and Herald, 8 de marzo de 1898.
The Number Four
Tawa Yupayniyuq
At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”
Profecía nisqapa nivelninpi, tawa chunkaqa Abrampa tawa pachakninmanta diezmo hina kachkan, hinallataq tawaqa tawa chunkamanta diezmo hinam. Ima profética característicaspas yupay tawaipi tarikusqaqa, tawa chunkapa simbolismonwan tupachikunanmi; chay simbolismotaq kutin tawa pachakpa simbolismonwan tupachikunantaqmi. Chay contexto ukhupi, tawaqa achka kutipi “llapa pacha mast’arikusqa” nisqata representan, reqsisqa yuyay hina; ichaqa hinallataq “huk puriy ñawpaqman” nisqatapas representan, wakin contextokunapitaq “ñawpaqman puriq thuñichiy” nisqatapas.
The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.
Qanchis cornetakunamanta ñawpaq tawaqa Roma Occidentalpa allin-allin chinkachisqa tukuyta rikuchin. Roma Orientalqa Constantinopla llaqtapi tukurqan tawa Sultán Otomanokunaman kasukuspa. Chhika chhikamanta, Roma orientalpas occidentalpas tawa pacha-kunakama allin-allin t’aqanakuspa urmaq rirqan, tawa cornetakunawan rikuchisqa hina, chaymanta pisqayuqta suqtayuqta cornetakuna Islamwan urmachisqankurayku. Iskay siq’ikuna kuskalla Roma urmayninta tawa miray cornetakunapi reqsichin, chaykama Islamwan waqlla-makuynin astawan kallpachasqa tukuspa tukupuyninman apan, maypachachus Islampa tawa sultánkuna qhapaq kayta suyupi atipananku. Occidentepa Orientepaq historiankuna qallarin Constantinoq 330 watapi Imperiota rakisqanwan.
The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.
330 watapi qallariyninmanta qallarinku Roma occidental nisqapa tawa pututukuna, hinaspa pichqaq kaq hinaspa suqta kaq pututukuna rikuchinku chay kallpata Roma oriental nisqata urmachirqan, chay Roma orientalpas 330 watapi qallarirqan. Iskaynin Roma, occidental hinaspa oriental, yanapakurqanku 538 watapi papal kallpata kay pachapa tiyananman churay llamk’aypi; chayrayku occidental hinaspa oriental nisqa iskay siqi rikuchinku Estados Unidos nisqapa iskay waqranta, paymi Domingo kamachiypi papal kallpata yapamanta kay pachapa tiyananman churayta rurán. Roma occidentalqa iglesia-pa kamachikuyninpa unanchaqanmi profético tupanakuypi, Roma orientalqa estadopa kamachikuyninpa unanchaqanmi.
Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.
Roma occidentalpa hinaspa, Roma orientalpa hinaspa urmaynin historiankunapi, Roma papalpa historianninqa rikuchisqa kachkan. Discipulokunapa iglesianmanta qallarispa, Éfeso nisqawan sutichasqa, ñawpaq kimsa iglesiakuna chay tawa kaq iglesiaman pusanku, chaymi papadoqa 538 watamanta 1798 watakama. Apocalipsis chunka kimsayuqpi, papadoqa rejsisqa kachkan 42 killakunata kamachiq hina, 1798 watapi wañuchiq ch’akiyoq llaquynin hampisqa kaptin, domingo kamachiypi. “Tiempoqa manaña kanchu” 1844 watamanta qhipaman, chayrayku iskay chunka iskayniyuq killakunaqa huk unanchasqam persecución pacha-muyuqpaq, domingo kamachiy mantapacha Miguel sayarimunankama. Pionerokuna entienderqanku iglesiakuna, sellokuna, trompetakunapas kimsa historiapa siq’inkuna kasqankuta, hukninwan huknin pasaq, kikinpurapi puriq. Roma occidentalpa profético testimoniunta Roma orientalpa siq’in pataman, hinallataq Roma papalpa siq’in pataman churayqa manam Milleritakuna apaykacharqanku hina huk profético aplicaciónchu, ichaqa chay técnicaqa manam mayqin paykunapa ñawpaqmanta sayachisqa yachayninkunatapas contradicechu.
Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.
Sapan sapanpa hina, ñawpaq tawa trompetakunaqa churanan kanku pichqayuqtaq soqtayuq trompetakuna rikuchisqan historiapa patanman, hinaspataq ñawpaq kimsa iglesiakunapa sapanman, paykuna pusanku tawa kaq iglesiawan rikuchisqa papal ñak’ariy pacha kama. Huk siq’ipi tawa trompetakuna, iskay kaq siq’ipi tawa sultankuna, kinsa kaq siq’ipitaq tawa iglesiakuna. “Tawa” yupayqa tukuy pachapi mast’arikusqata niy, ichaqa hinallataq huk civil utaq religioso atiyniyoqpa wiñaymanta urmachisqa chinkachiytapas niy. Imatachus chay rikuchin, chayqa contexto nisqawanmi sut’ichasqa kan.
At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.
Inti domingo ley nisqanpiqa, papal atiynin kutichisqa kan. Ñawpaq kuti papadokuna atiyniyuqchasqa karqanku chayqa, kimsa chunka watayuq wakichikuy pacha karqan. Ñawpaq tawa iglesiakunamanta, tawa kaq iglesiaqa papadokunam, ñawpaq kaq iglesiaqa disipulokunam karqanku, Éfeso hina rikuchisqa. Cristiano iglesiapa ñawpaq kimsa mirayninkunaqa pusarqanku tawa kaq iglesia Thyatira nisqaman, chayqa Jezabel hina rikuchisqam. Thyatira-man chayaspaqa, 538 watapi, Orleans Consejo nisqapi domingo ley nisqa kamachisqa karqan; chayhinaqa Estados Unidospi domingo leyta reqsichin, 1798 watapi wañuy onqoy hina k’irisqa chinkaynin allinyasqa kaptin.
The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.
1798 watamanta, Estados Unidos llaqtapi Inti punchaw kamachikama, ñawpaq tawa iglesiakunawanmi rikuchisqa kachkan. Tawañiqin iglesia, nisqa Thyatira, Inti punchaw kamachiyta sut’inchan, chaymanta qatimuq papal ñak’arichiytapas. Ñawpaq iglesia, Éfeso, ñawpaq munakuyninta chinkachiq iglesia, tawa hatua wiñaypaq chinkachiypa tukukuyninpi tukurqan, Thyatira-pa Inti punchaw kamachiypi. Thyatira-pa Inti punchaw kamachiman pusamuq mirayqa, kimsañiqin miraymi Pergamos-manta. Thyatiraqa Inti punchaw kamachita rikuchin, gracia p’unchaypa wichq’akuyninkama; Pergamos-taq kimsañiqin miraypa allinmana rimanakuyta rikuchin, chaymi Thyatira-paq ñannta wakichin. Pergamos-pa kimsañiqin miraynin, hinallataq chay allinmana rimanakuy mayqinmi rikuchin, ñawpaqta hunt’akusqa karqan Constantinoq p’unchayninpi; paymi 321 watapi ñawpaq kaq Inti punchaw kamachita qespichirqan. Estados Unidosqa Éfeso-pa corderon hina qallariykuq karqan, ichaqa maypachus Thyatira-ta kutichin tronoman, chayqa dragón hina rimarin.
The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”
Estados Unidos suyupa ñawpaqman puriq thuñichisqanqa Apocalipsispi kaq ñawpaq tawa iglesiakunawanmi rikuchisqa kachkan. Bibliapi profecíapa soqtayuq qhapaq suyupa ñawpaqman puriq thuñichisqanqa tawa miraykunapi pasakuchkan, chaykunam domingo p’unchaw kamachikuyman apan, maypichus allpa uywaqa dragón hina rimarin. Qhipa mirayqa dragónwanmi rikuchisqa kachkan, chayqa qara aycha animalmi, Edén huertapi hina; chayraykum Juan Bautista, hinallataq Jesúspas, ñawpaq Israelpa qhipa mirayninta “mach’aqwaykunapa miraynin” nispa suticharqanku.
The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.
Tawaq kaq qhipa wiñaymiraypas, icha “akllasqa wiñaymiraqmi”, pachak tawa chunka tawa waranqa runakunata rikch’achiq; mana chayqa, paypa tupaqninmi, mach’aqwaykunapa wiñaymiraq. Huk claseqa Cristopa rikch’ayninta rurakusun, hukñataq uywapa—amarupa—rikch’ayninta. Mach’aqwaykunapa wiñaymiraqqa, Diospa Simiypi sut’inchasqa qhawaykuchisqa kachkan tawa kuti. Sapa kutin willakuypiqa contextoqa hukniraymi.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Ichaqa fariseokunatawan saduceokunatawan achka runakuna paypa bautismonman hamuqta rikuspataq, nirqan paykunaman: ¡Mach’aqwaypa miraynin, pitas qankunata willarqasunkichis hamuq phiñakuymanta ayqenaykichispaq! Mateo 3:7.
If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”
Sichus “mach’aq wayrurukunapa miraynin” nisqaqa Juan mana munasqan iskay secta runakunamanta huk k’aminakuy rimayllaña kaspaqa, chay rimaymanta mana imapas nisqa kananmanchu karqan. Ichaqa Diospa Simiypi sapa simipas sagrado kasqanrayku, Juanqa Sadduceokunatawan Fariseokunatawan huk sut’inchasqa sutita churaykarqan. Chay sutichasqaqa proféticaman hina sut’inchasqa kachkan, maypi nisqa pasajepa contexto ninqanman hina. Chay pasajepi Juanqa paypa ministerionta hunt’ashaq hina reqsichisqa kachkan, chaymantaq Sadduceokunapas Fariseokunapas willakuyman yaykunku. Qallariy versículokunapi Juanqa Isaíaspa “ch’in pampa chawpipi waqyaq simin” nisqa hina reqsichisqa kachkan.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.
Chay p’unchaykunapi Juan Bautista hamurqa, Judea chunlla pampapi willakuspa, hinaspa nispa: Arrepentikuychik; hanaq pacha qhapaq suyuqa qayllamñan kachkan.
For this is he that was spoken of by the prophet Esaias, saying,
Paymiqa kashan profeta Esaiaspa rimayninpi nisqaqa, kaynata nispa:
The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
Ch'inpi waqllapi qapariqpa rimaynin: “Señorpa ñanninta waqaychaspa allichaychik, ñanninkunata chiqanta ruraychik.”
And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
Hinaspallataq Juanqa camello millwawan rurasqa p’achan churakusqa karqa, qarawan rurasqa chumpitaq sik’in muyuriqninpi watakusqa; mikhunanpas langostakuna hinaspa sach’a misk’i karqa.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.
Hinaspataqmi payman Jerusalén llaqtamanta, llapa Judea suyuntinmanta, hinallataq Jordán muyuriq llapa suyumantapas; paywanmi Jordánpi bautizakurqanku, huchankuta willakuspa. Ichataq achka fariseokuna, saduceokunapas bautizakuyninman hamuqta rikuspataq, nirqan paykunaman: Mach’aqwaypa wawakuna, ¿pitaq qamkunata willarqanki hamuq piñakuymanta ayqenaykichikpaq? Mateo 3:2–7.
The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.
Ñawpaq Israelpa qhepa mirayninqa “mach’aqwaykunapa miraynin” sutichasqa kashan ch’in pampa lloqsimuq huk willakuqpa nisqanman hina. Juanmi chay willakuq karqa, paymi Malakiaspa kachamusqan qhari rurayninta hunt’arqa, chaymanta Rimanakuypa Kachaqninpaq ñanta wakichiq hina; paymi hinallataq Isaiaspa reqsisqan ch’in pampapi qapariq simi karqa.
If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.
“Raphikuna” nisqata unanchasqa hina qhawarispaqa, tarisunchik paykunaqa “willakuyta” unanchasqanta. Ñawpaq kaq rimayqa Adánwan Evawanmi, paykuna mana chanin kayninkuta higos raphikunawan pakarqanku. Ñawpaqtaqa k’anchay p’achawan, chanin kay p’achawanmi p’achallisqa karqanku; ichaqa chay chinkariptin, qhawarirqanku q’ala karqankuta, Laodicea runakuna hina, pikunachus yuyanku llapa imata ruwanankupaqqa “willakuy raphikunapa” qhepanta pakakuyllam kasqanta, hinaspa llapa imapas allin kananta. Pasajepi ñawpaqman rispaqa, Juanqa chiqanta rimarin Laodicea judíokunapa contranpi, Abrahampa yawarninmanta salva-sqa kayta atinisqankupi suyakusqankumanta, imaraykuchus paykunapa hatunchakuyqa willakuypa ch’usaq raphikunallan karqa. Runapa p’achankunaqa pichus pay kasqanta rikuchin.
Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.
Sach’akunaqa runakunapaq hinallataq qhapaq suyu-kunapaqpas unanchanmi, chanta rurun, k’allman, muhu, allpa, yaku, saphin, sut’inchasqataq rap’inkunapas sapaq prophetic unanchakuykunata kikillankumanta reqsichinku; ichaqa sapa chay chiqaqkunaqa huk unanchakunawan tinkisqa kachkan, imaymana willakuy-manta prophetic siq’ikunapi, mayqinchus chay “sach’a” nisqata ruwaykuykunaq prophetic unanchankunata apamunku. Chaymantaqa, ñawpaq kaq sach’apa prophetic unanchayninqa kaymi: wañuy-man utaq kawsay-man churanakuyta unanchan.
John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.
Juanpa willakuyninqa rikuchisqa kachkan pachallikusqanwan, mikhusqanwanpas. Willakuy qhepaq mikhuna, ñawpa Israel hatun ayllupa qallariyninpi kaq maná hina, utaq tukukuyninpi Hanaq Pachan T’ant’a hina; mikhusqa kanan. Chay mikhunaqa rikuchin huk willakuy qhepaq suyasqa-pruebapaq willakuyta, mayqintachus mikhunayku, imaraykuchus chayqa Cristopa aysann, yawarninmi. Juanpa pachallikusqanwan mikhusqanwanpas reqsichin chay willakuyta, hinallataq willakuqta, paymi Cristopa ñanninta waqicharqan. Juanqa rikch’akun qhipa willakuqman, paymi Cristopa ñanninta waqichan, payqa Pactopa Willakuqnintaqmi, Intiq p’unchaw kamachikuypi usqhaylla templonman hamuq. Chay rurasqa kaptinqa, mana yuyaysapa sipaskuna, paykunataqmi Laodicea runakuna hinaspa zizáña kasqanku, rikuchinqaku qhipa tawa kaq mirayta, Abrahampa cheqaq pacto llaqtan kasqankuta niqkunamanta, imaynatachus Juan ch’in pampa-manta rikurimusqan p’unchawkunaqpi fariseokuna hinaspa saduceokuna rurarqanku hinata.
John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.
Juanqa camellu millmamanta rurashka p’achata churakurqa, karamanta watanakunatawan, chaypiqa chakramanta uywakuna yugowan hap’ichikusqankuman hina huk hap’ina rurasqapas karqa. Mikurqa, chayraykutaq paypa willakuyninqa langostakunamanta karqa, qhelqakuna ukhupiqa Islampa ñawpaq simbuluyninmanta; Islammanta willakuynintataq mishkiwan chaqruarqa.
And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.
Israelpa wasinmi sutinta “Maná” nispa sutincharqan; hinaspan culantro muhu hina karqan, yuraq; mikhunanpa malliqnintaq abejapa misk’iwan ruwasqa llamp’u t’antakuna hinam karqan. Éxodo 16:31.
Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”
Manáqa Diospa Siminpa unanchanmi, chayqa misk’ihina mallikuq karqa, chaytaq profetakuna reqsichinku willakuypa mallikynin hina, paykuna mikhuq hina rikuchisqa kashaqtin. Juanqa Islam willakuyta apamurqa langostakuna hina rikuchisqa, hinaspa camellopa qarawan rurasqa chumpiwan camellopa chukchawan. Langostakunaqa camellowan kuska iskayninku Islampa unanchankunam. Chay Islam willakuyqa Diospa Siminpa k’anchayninwan chaqrusqa karqa, chaytaq “misk’i” hina rikuchisqa.
Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.
Chaymi Jonatán nirqan: Taytayqa kay allpata manchakuyman churaran; qhawariychik, ama hina kaspa, imayna ñawiykuna k’anchaykusqanta, kay misk’ita aslla mallikusqayrayku. 1 Samuel 14:29.
John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.
Juanqa manam Islam nisqamanta willakuyllatachu qhawarichirqan, aswanpas payqa ch’in pampa llaqtamantan hamurqan, Elias hinallataq; Juanqa manam mielllatachu mikurqan, aswanpas sallqa mielta mikurqan, imaraykuchus payqa, Cristo hina, manam chay p’unchaykunapi yachachisqa kasqachu chay institucionkunapi, paykuna kikin willakuyninkuypa mielniyoq karqanku, fariseokunap hinaspa saduceokunap levaduranta qhawarichispa. Juanqa ch’in pampamanta mielta mikurqan, imaraykuchus payqa chay p’unchayninpi kaq religionmanta institucionkunamanta hawa, Santo Espirituwan yachachisqa karqan. Chay pachaq cinturonninqa huk bisagra hina rurasqayuq karqan, maymanmi runaqa camello millmayoq p’achanta watarqan. Chay bisagraqa Juanta qhawarichin, paymi kay pachamanta hanaq pachapi santuario kama tikraypa chawpin karqan.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Profeta Juanqa iskay dispensasiyunkunapa t’inkisqanmi karqa. Diospa rantin kasqanrayku lawman, hinallataq profetakunaman, cristiano dispensasiyunwan imayna tupanakusqankuta rikuchinanpaq ñawpaqman sayarqa. Payqa aswan uchuy k’anchaymi karqa, chaypa qhepantataq aswan hatun k’anchay hamunan karqa. Juanpa yuyayninqa Espíritu Santowan k’anchasqa karqa, llaqtanman k’anchayta qhispichinanpaq; ichaqa mana huk k’anchaypas hayk’aqpas llipiparqachu, nitaq hayk’aqpas llipiparinqachu urmaq runaman, Jesúspa yachachisqanmantawan ejemplonmantawan lluqsimuq k’anchay hina sut’itaqa. Cristotaq Misionnintaq mana allinta yachasqachu karqa, llanthuyniyuq sacrificiokunapi rikuchisqa unanchasqankunapi. Juanpas manaraqmi hunt’asqata yachasqarqachu hamuq, mana wañuq kawsayta Qespichiqrayku.” El Deseado de Todas las Gentes, 220.
The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.
Juanpa p’achallinmi Cristo bautizakusqan pachapi rikuchisqa qallarin, chaymi kutirikuy pacha karqa, Juan bautizashasqan chiqawan unanchasqa. Chay chiqaqa sutichasqa karqa Betábara, kayqa nin “chimpay punku”, hinaspataq chaymi ñawpa Israel runakuna ch’in pampa lloqsispa Aypasqa Hallp’aman haykusqanku chiqaqa, imaynan Juanpas rurasqanta hina.
Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.
Chiqaqmi, pachak tawa chunka tawa waranqa runakunaq kuyuriyninmi Juanpa rikuchisqanqa; ichaqa noqaykuqa kayllatam sut’inchashanchik: Jesús bautizakusqan p’unchawkunapiqa, paywan Juanwan suticharqanku chay miraytaqa “mach’aqwaykunapa miraynin” nispa. Jesús hamurqa Diospa Chunka Kamachikuynin kamachita hatunchanapaq, hinallataq paymi Bibliapi llapa simitaq sonqochirqan; chayrayku, pay ñawpa Israilpa qhepa mirayninta “mach’aqwaykunapa miraynin” nispa sutichaspanqa, allinta yachan iskay kaq kamachikuyqa kinsa kaq, tawa kaq miraykunapi hunt’akuspa ruwakusqan taripayta reqsichisqanta.
The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.
Kimsaq kaq miraykunan, tawa kaq miraykunatawan, huk lliw pisi-pisimanta wiñaq taripakuyta rikuchin, chay taripakuyqa tawa kaq miraypi tukukun, mayqinchus machaq wayk’ukunapa miraynin kasqa. Cristopa bautismonqa 9/11-ta rikch’achin. Laodicea nisqapa qanchis p’unchaw adventista mirayninqa chay p’unchawmanta pacha qhipa mirayninpiña karqan. Juanpa willakuynin fariseokunaman sadduceokunamanpas, Laodicea willakuy karqan.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,
Ichaqa, achka fariseokuna, saduceokunapas paypa bautismonman hamusqankuta rikuspam, payqa nirqan paykunaman,
O generation of vipers, who hath warned you to flee from the wrath to come?
¡Amarukuna miray, pim qankunata willarqa hamuq piñakuymanta ayqenaykichikpaq!
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:
Chaymi, hinaspa allin ruraykunata wanakuyman hina kaptinqa qispichiychis; amaqá sonqoykichispi ninkichischu: “Abrahammi ñuqanchispa taytanchis,” nispa.
for I say unto you, that God is able of these stones to raise up children unto Abraham.
imaraykikichikmi: kay rumikunamantaqa Dios atipawanmi Abrahampaq wawakunata hatarichiyta.
And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
Kunanpas sachapas hachaqaqa sachakunapa saphinkama churashqanñam kashan; chayrayku llapa sachaqa allin ruruta mana apariqqa kuchusqa kanqa, ninamanpas wikch’usqa kanqa. Noqaqa yakuwanmi bautizaykichik wanakuykama; ichaqa qhepata hamuqqa noqamanta aswan kallpasapaqmi, paypa usut’ankunata aparinaypaqpas manam ñoqaqa hinachu kani; paymi bautizaykichik Espíritu Santowan, hinallataq ninawan. Paypa wayrachinan makinpim kashan, paytaq era nispanpis allinta pichanqa, trigonta waqaychanan wasiman huñunqa; ichaqa oqsataqa mana hayk’aq wañuq ninawan rupachinqa.
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.
Chaymantataqmi Jesus hamun Galileamanta Jordánman, Juanman, paypa bautizasqa kananpaq. Mateo 3:7–13.
Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.
Jesusqa Galileamantam hamurqan, chayqa qhawachin Juanpa chumpinpa charninwan hinallataq Bethabará sutipa nisqanwan tinkispa huk kutiriy p’unlluta. Ñan waqichiypi Juanpa llamkayninqa, chaymantaqa, Cristopa llamkayninman tukurqan ahdota takyachinampaq. Kimsa chunka watakuna waqichiyqa tukukuqñan karqan, chaymantataq chakatasqa qhepapi ñawpaqpi ima qhepapi ima kimsa wata kuskan qallariqan.
John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.
Juanpa willakuyninqa huk amonestakuy karqa hamuq piñakuymanta Jerusalén llaqtapa thuñisqampi, chay thuñisqaqa kay pacha tukukuynintapas, hinaspa qanchis qhepa plaguakunatapas unanchan. Chay amonestakuy willakuyqa Islam nisqapa contexto ukunpi churakusqa karqa, hinaspa huk runamanta apasqa karqa, paymi mana sapaqllachu Malakíaspa ñan allichaq kachaqninta hunt’arqa, hinaspa Isaíaspa chunlla pampapi waqyaq simintapas, aswanpas Elíaspa willakuynintawan, imaraykuchus Juanpa p’achankuna Elíaspa p’achankunaman rikch’akurqan, hinaqtin Juanpa willakuyninpas Elíaspa willakuyninman rikch’akurqan.
And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.
Paymi nirqan: “¿Ima rikch’aq runaqa karqan qankunata tinkuq hamuspa, chay simikunata nispa?” Paykuna kutichirqanku: “Payqa chukcha aswan achka runan karqan, qarawan watasqa wach’unpi.” Hinaspan nirqan: “Payqa Elías tisbita runanmi.” 2 Reyes 1:7, 8.
If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.
Paykunaqa Juanta, manataq Elíasmanta, tapukuykuyman karqan: “¿ima hina runan karqa payqa?” nispa, kutichisqankuyman karqan: “chukcha achka runan, qarawan watasqa karqan wiqsan muyuriqninta” nispa. Juanpa suqta killayuq llank’aynin llapantinmi rikuchisqa kachkan chay pasajepi, maypichus qhepa kaq, tawa ñiqin mirayqa sut’inchasqa hinaspa hallchasqa kachkan. Laodiceaman chay willayqa paykunaman chiqanta maqan Diospa pacton llaqtan kasqankumanta rimayta; hamuq phiñakuymantataq paykunata waqyan, imaynachus sach’akunapa saphinta hachawan takaywan rikuchisqa hina. Chay willaypiqa karqanpas Cristoqa Juanwan qallarisqa pruebay ruwanakuyta tukuchanqa nispa. Qhepaman Mateo libropi, Jesuspas judío runakunata “mach’aqwaykuna miraynin” nispa sutichan; hinaspataq Juanpa sach’ata kuchuy yuyayninmanta hap’ipakuspa, imaraykutaq chayta rurashan nisqata sut’inchan.
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.
Sáchata allin kasqanta ruraychis, chaynallataq rurunpas allin kanqa; ichaqa sächata mana allin kasqanta ruraychis, chaynallataq rurunpas mana allin kanqa; imaraykuchus sächataqa rurunwanmi reqsinakuy. Mach’aqwaykunapa miraynin, imaynataq qankuna, mana allin kaynikichispi kashaqtiykichis, allin simikunata rimayta atinkichis? sonqopi hunt’asqa kaqmantan simi rimarin. Allin runaqa sonqonpi allin qhapaq kaymanta allin imakunatan orqomun; mana allin runataq mana allin qhapaq kaymanta mana allin imakunatan orqomun. Ichaqa niykichis: runakuna ima yanqa simitapas rimashankuman chayqa, taripay p’unchawpi chaymanta cuentata qonqaku. Qampa simiykikunawanmi justificados kasunki, qampa simiykikunawanmi condenados kasunki. Mateo 12:33–37.
The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.
Taripay p’unchawqa, iskay ñiqin kamachiyman hina, tawa kaq miraypi kashan. Taripayqa rimanchis willakuy patapi sayarishan, chay willakuytaq sonqonchismanta lluqsimun. Chay rimanchis willakuymin reqsichin, Pedro-pa “akllasqa miraynin” kasqanchista icha “mach’aqwaykunaq miraynin” kasqanchista. Iskay klaseykunapas rikuchikunku huk pruebay tukukuyninpi, maypichus Cristoqa, hallp’a pichana runa hina, pampanta pichan. Chunka sipaskunaq rikch’ayninpi aceite hina, chay willakuyqa millay sonqo icha allin sonqowanmi sut’ichasqa. Cristo-pa nisqanqa yapamanta nin: kay mach’aqwaykunaq mirayninqa, tawa kaq hinaspa qhipa miray kaspan, huk señalta mask’an; paykunaman qusqan sapa señaltaq Jonás-pa señalanmi karqa.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.
Hinallataq escribakunamanta, fariseokunamantapas, Payta kutichispa nirqanku: “Yachachiq, qanmanta huk señalta rikuyta munayku” nispa. Payqa kutichispa nirqan: “Mana allin, waqllikuq miraymi huk señalta maskhan; ichaqa manam ima señalpas qosqachu kanqa, aswanpas profeta Jonáspa señalninlla. Imanam Jonás kimsa p’unchaw kimsa tuta hatun challwapa wiksanpi karqan, chayhinam Runapa Churinpas kimsa p’unchaw kimsa tuta hallp’apa sonqonpi kanqa. Ninive llaqtayoq runakunaqa kay miraywan kuska juiciopi hatarinqaku, hinaspan huchachanqaku; imaraykuchus paykunaqa Jonáspa willakuyninwan wanakurqanku; hinaspa, qhawariychik, Jonásmanta aswan hatun kaypi kachkan. Uray llaqtamanta reinaqa kay miraywan kuska juiciopi hatarinqa, hinaspan huchachanqa; imaraykuchus payqa kay pachapa aswan karu kuchunkunamantam hamurqan Salomonpa yachay-sapankayta uyariq; hinaspa, qhawariychik, Salomonmanta aswan hatun kaypi kachkan” nispa. Mateo 12:38–42.
Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.
Cristoqa judíokunata mach’aqwaypa miraynin nispa rimarqan, hinaspataq juchachaymanta rikch’achiykunata llamk’achin, imaynan Jonáspa willakuynin, hinallataq Salomonpa yachayniyuq willakuynin. Jesúsqa contexto nisqawan reqsichispa, iskay testigokunawan kuska, mach’aqwaypa mirayninqa tawa kaq miraymi kasqanta reqsichin, tawa kaq miraypitaq juchachayqa hunt’akuchkan.
The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.
Pachak tawa chunka tawa waranqa runakunaqa estandarte, icha qhipa p’unchaykunapa señalanmi, imaynachus Diospa kamachikuyninpas, Sabbathpas kan. Jonáspa señalanqa kawsarimuypa señalanmi, chaymi Cristoq p’unchayninpi judíokunapaq Karqa paypa bautismon, maypachachus Espíritu Santo uraykamurqa, urpi hina rikuchisqa. “Jonás” sutinqa “urpi” ninanmi. Jonás, Juan Revelador, Daniel, José, Lazaropas pachak tawa chunka tawa waranqa runakunatan rikuchinku, paykunaqa kawsarichisqa kanku ñanpi wañusqa kaymanta kimsa p’unchay kuskan. Chaymantaqa Laodiceamanta Philadelphiaman tikranankupaqmi kanku, chayhinataq qanchismantapuni pusaqman tukunku. Jonásqa bautismotan rikuchin, yakuyman wikch’usqa kasqanrayku, challwa hatun uywa mikhuptin simbolicamente wañurqa. Chaymanta qhipaqa kawsarichisqa karqa, imaynachus Juanpas kawsarichisqa karqa timpuq aceitementa orqosqa kasqanpi, imaynachus Danielpas leonkunapa mach’ayninmanta orqosqa kasqanpi, Josépas t’oqomanta orqosqa kasqanpi, hinallataq Lazaropas, Cristoq p’unchayninpi sellakuy milagro hina. Judíokunaqa mana atirqakuchu Jonáspa señalninta rikuyta, imaynachus Cristoq kawsarimuyninwan rikuchisqa karqa, aswan sut’itaqa mana rikurqakuchu Adventismopas 9/11 señalta rikunankumanta, chaymi Jonáspa señalan.
We will continue these subjects in the next article.
Kay qatiqkunata qatiq artikulopiqa mast'arisunchik.
“The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)
“Diospa llaqtanman qayllapi karupi kaqkunaman kanan hamunanpaq willakuyqa kinsa kaq angelpa willakuyninmi. Kay willakuyta entiendenanpaq maskhaqkunaqa manam Señorpa pusasqan kankuchu Palabrata hina ruraspa chayhina apaykachasqa yuyayman churanankupaq, mayqinchus pampa sayariyninta urmachinman, hinallataq feepa pilarninkunata hurqunman, chay feetaqmi Qanchis p’unchay Adventistakunata kunan imayna kasqankuman tukuchirqan. Cheqaqkunaqa, Diospa Palabranpi sut’inchasqa profeciapa siq’inpi ñawpaqman purisqanchikman hina, kikinkupa ordenninpi kicharispa hamusqankumanta, kunan p’unchaypas cheqaqmi, sagrado, wiñaypaq cheqaqmi. Ñawpaq pacha experiencianchikpa historianta paso paso puriqkuna, profecíakunapi cheqaqpa watayninta rikuspanku, wakichisqa karqanku llapa k’anchaypa rayan chaskinankupaq hinallataq kasukunankupaq. Paykunaqa mañakuspanku, ayunaspanku, maskhaspanku, cheqaqta pakasqa quri qillqakunata hina allin allin asispanku, Santo Espiritutaq, yachanchik, yachachiwanchik hinaspa pusawanchik karqan. Achka teoríakuna rimarisqa karqan, cheqaqman rikch’akuyniyuq; ichaqa pantasqa sut’iychaykunawan hinaspa mana allin churakusqa qhelqa textokunawan chaqrusqa kaspanku, peligroso pantaykunaman pusarqan. Allinta yachanchik imaynatas sapa cheqaq nisqa takyachisqa karqan, hinaspa Diospa Santo Espiritunwan sellosqa churakusqa karqan. Tukuy chay tiempopin uyarikuspa karqan voces: ‘Kaymi cheqaq,’ ‘Ñoqam cheqaqta kani; qatillawaychis.’ Ichaqa willakuykuna hamurqan: ‘Ama paykunata qatikuychischu. Mana ñoqachu paykunata cacharqani, ichaqa paykunaqa purirqanku.’ (Qhaway Jeremías 23:21.)”
“The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.
“Señorpa pusasqankunaqa allinta reqsisqa karqan, paypa sut’inchayninkunapas ancha musphaypaqmi karqan ima kaq cheqaq kasqanmanta. Huk punto huk puntomantaqa hanaq pacha Dios Señormi sayachirqan. Imachus chay p’unchaykunapi cheqaq karqan, chaymi kunanpas cheqaq. Ichaqa uyarisqa simikunaqa mana chinkanchu—‘Kaymi cheqaqqa. Musuq k’anchayniyoq kani,’ nispa. Ichaqa kay musuq k’anchaykunaqa profecía nisqapa siq’ikunapi rikuchikunku Simita mana allinta churaypi, hinaspa Diospa llaqtanta ancla mana kaqta hina wayrawan apachikta saqeypi. Sichus Simi yachaq runaqa Diospa llaqtanta pusasqanpi Dios rikuchisqan cheqaqkunata hap’ipakunman karqan chayqa, chay cheqaqkunata umallinman, allinta yuyayninpi churanman, hinaspa ruwasqan kawsayninman apanman, chayqa k’anchaypa kawsay canalesninmi kanman karqan. Ichaqa pikunachus musuq teoríakunata mask’aspa yachayman churakunku, paykunaqa cheqaqwan pantayta hukllachasqayuqmi kanku; hinaspa kaykunata allinpaq rikuchiyta munaspaqa, rikuchirqanku divino altarmanta mana mechankuta hap’ichisqankuta, hinaspa tutayaypi wañusqanta.” Selected Messages, libro 2, 103, 104.