The aspect which I pointed out that Stephen Haskell probably did not see, though he upheld by his recognition of the truths which bring to light this fact, is that in the history at the end of ancient Israel, you simultaneously find the beginning of modern Israel overlapping the same historical period. When Christ was confirming the covenant with many for one week (twenty-five hundred and twenty days), ancient Israel was living out the experience of Laodicea, on the verge of being spewed out of the mouth of the Lord. Simultaneously modern Israel was living out the experience of Ephesus. Laodicea of ancient Israel was being scattered and Ephesus of modern Israel was being gathered in the very same history.
Imataq niq riqsichirqani, Stephen Haskell ichaqa mana rikurqanichu, ichaqa paymi chayta takyachirqan chay chiqaqkunata reqsiywan, mayqenkunam kay chiqaqta sut’inchanku, chayqa kaymi: ñawpaq Israelpa tukukuynin historiapi, chaylla pachapin qallarimunpas musuq Israelpa qallariynin, hinaspa iskayninku hukllaña historiapaq pacha patapi tinkunakunku. Cristo askha runakunawan pactota huk semanapaq takyachishaqtin (iskay waranqa pichqa pachak iskay chunka p’unchawkuna), ñawpaq Israelqa Laodiceapa experiencianpi kawsasharqan, Señorpa siminmanta wijch’uykusqa kaypa qayllanpiña. Chaylla pachapin musuq Israelqa Éfesopa experiencianpi kawsasharqan. Ñawpaq Israelpa Laodicean ch’iqichisqa kasharqan, musuq Israelpa Éfesonqa huñusqa kasharqan, chay kikin historiapillataq.
And “yes” if you are wondering, I am aware that the week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, which began at His baptism and ended with the stoning of Stephen was not a literal twenty-five hundred and twenty days, but prophetically it most definitely was, for prophetically a year equals three hundred and sixty days. Three hundred and sixty days multiplied by seven is twenty-five hundred and twenty days, and “the dead center” of that prophetic week is the cross. Prophetically Christ placed the cross, dead center of the prophetic period of twenty-five hundred and twenty days, thus showing that the “seven times” of Leviticus twenty-six is established and upheld by the cross of Christ. It is not an accident that when Sister White teaches, as she does that both of Habakkuk’s sacred tables; the 1843 and 1850 chart have the twenty-five hundred and twenty year prophecy in the very center of the chart, and both charts have the cross dead center of that illustration.
Arí, “arími” nispa tapukuchkanki chayqa, yachanimi Cristo Daniel qhelqap isqon ñiqin t’aqapi nisqa rimanata hunt’aspa pactota takyachisqan semanapi, paypa bautizakusqanwan qallarispa Esteban rumiwan maqasqa wañuchisqa tukukuykama chay semanaka mana cheqaq 2,520 punchawkuna kasqanta; ichaqa profetapiqa ancha cheqaqmi karqa, imaraykuchus profetapiqa huk wataqa 360 punchawkuna kikinmi. 360 punchawkuna qanchiswan mirachisqaqa 2,520 punchawkuna kan, chay profetap semanap “wañusqa chawpin” nisqaqa cruzmi. Profetapiqa Cristo cruzta churarqa, 2,520 punchawkuna profetap pacha chawpipi, chhaynata rikuchispa Levitico iskay chunka suqtayuqpi nisqa “qanchis kuti” nisqaqa Cristoq cruzninwan takyachisqa, sayasqa kasqanta. Mana qaqlla kawsaychu chay Sister White yachachisqan hina, Habacucpa iskayninllataq sagrado tablankuna; 1843 watap hinaspa 1850 watap chartninkunaqa 2,520 watayuq profeciata charta chawpipi churanku, hinallataq iskaynin chartakunapas chay rikuchiyqaq wañusqa chawpipi cruzta churanku.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
Bibliaqa kachkan llapan kamachikuykunata runakuna yachanankupaqmi, kay kawsaypaqpas hamuq kawsaypaqpas allinta wakichisqa kananpaq. Chay kamachikuykunataqa llapallanmi entiendenman. Manam pipas kanchu, yachachisqanta chaninchaypaq munayniyuq kaspa, Bibliamanta huk pasajeta ñawirispalla mana imallapas yanapakuq yuyayta chaskinqa. Ichaqa Bibliapa aswan ancha chanin yachachisqanka manam pisi kuti utaq t’aqasqa yachayllawanqa tarisqachu. Hatun cheqaq kayninpa llapan sistemaqa manam usqhaylla utaq mana allin yuyaywan ñawiriq runapa reqsisqanpaq hina rikuchisqachu. Achka qhapaq kayninkunaqa hawaman rikuchikuq patamanta aswan ukhumanmi pakasqa kachkan, chaykunataqa allinta mask’aspa, mana sayk’uspa tukuy p’unchay kallpachakuspa rurasqallawanmi tarikun. Chay cheqaq kaykuna, hatun llapanta hunt’achiqkunaqa, mask’asqa hukllachasqa kananmi, “kaypi pisi, chaypipas pisi.” Isaías 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Chayna allinta maskhasqa hinaspa huñusqa kaqtinkuqa, huknin hukninwan sumaqta tupachisqa kasqankuta tarisunchik. Sapa Evangelioqa wakinkunapa hunt’asqanmi, sapa profeciaqa huk profeciapa sut’inchasqanmi, sapa cheqaq yachachiyqa huk cheqaq yachachiy mast’arikuyninmi. Judiokunapa kamachiyninpi rikuchisqa lantanakunaqa Evangeliowan sut’ichasqa kanku. Diospa siminpi sapa kamachiyqa mayninpi kachkan, sapa ruwaypas imapaq kasqanmi kachkan. Hunt’asqa sayarichisqa kay ruwasqaqa, yuyaychasqanpi hinaspa rurayninpi, Ruraqninmanta testimoniota apamun. Kayhina sayarichisqaqa mana ima yuyayllapas, mana aswanqa Wiñaypaqpa yuyayninllachu, hamuqta yuyaymanayta utaq rurayta atisqan.” Education, 123.
Along with the principle that each of the seven churches are repeated in Millerite history and also our history is another important principle early Adventism acknowledged. That principle demonstrates that “internal and external” prophetic lines of the same history is employed by the Holy Spirit to convey truth. Miller recognized this and directly taught it. He correctly taught that the seven seals of Revelation represent a parallel history to the churches, but in that parallel illustration the seals represent an external and the churches an internal truth of the identical history. Uriah Smith also addresses this principle and employs the words “internal” and “external” which seems to me to be the best way to express the two parallel lines.
Qanchis iglesiakunapa sapa hukninmi Milleritakunapa historiapin, chaymanta ñuqanchikpa historiaykupipas kutikachisqa kasqan kamachiywan kuska, wakin ancha importante kamachiyta ñawpaq Adventismopas reqsisqa karqan. Chay kamachiyqa rikuchin, sapaq historiapa “ukhupi” hinaspa “hawanpi” profetico siq’ikuna Santo Espíritu-pa cheqaq kayta yachachinampaq apaykachisqa kasqanta. Millerqa kayta reqsirqan hinaspa chiqapta yachachirqan. Payqa allinta yachachirqan, Apocalipsispi qanchis sellokuna iglesiakunawan kuska puriq, huk kikin historiata rikuchisqankuta; ichaqa chay kuska rikuchiypi sellokunaqa hawanpi kaq cheqaq kayta, iglesiakunataq ukhunpi kaq cheqaq kayta, kikin historiamanta rikuchinku. Uriah Smithpas kay kamachiyta rimarin, hinaspa “ukhupi” hinaspa “hawanpi” nisqa simikunata apaykachin; chaymi ñuqamanqa iskay kuska siq’ikuna nisqanta aswan allin willayta atisqa hina rikurin.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
“Sellokunaqakunataqa reqsichiwanchik Apocalipsis qillqap 4, 5, hinaspa 6 capítulo-ninkunapi. Kay sellokuna ukhupi rikuchisqa escenakunaqa rikurichisqa kachkan Apocalipsis 6-pi, hinaspa Apocalipsis 8-pa ñawpaq versículonpi. Sutinchaytaqmi qhawachin iglesiwan tupaq llapa ruwaykunata, kay dispensaq qallariyninmanta Cristo hamunankama.”
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Qanchis iglesiakunaqa iglesiapa ukhupi historianta rikuchiptinku, qanchis sellokunaqa hawapi historiapi hatun pasasqakunata rikuchimun.” Uriah Smith, The Biblical Institute, 253.
We will now begin our consideration of the seven churches. It is important to recognize that the first two churches and then again, the third and fourth church have a “cause and effect” relationship that demands that they be considered together. Smyrna is the church that represents those that are persecuted by Rome, and Ephesus was the church that carried the gospel to the entire world.
Kunanqa qallarinqa qanchis iglesiakunata yuyayman churayta. Ancha allinmi reqsiyqa, ñawpaq iskay iglesiakuna, hinaspataq yapamanta kinsa kaqwan tawa kaq iglesiakunapas, huk “imataq imantaq” nisqa tupanakuywan kasqankuta, chayrayku kuskallapi qhawasqa kananpaq kasqankuta. Esmirnaqa chay iglesiam, Roma llaqtamanta qatiykachasqa runakunata rikch’achiq; Efesotaq chay iglesiam karqa, allin willakuyta tukuy pachaman apaq.
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
Antioquía llaqtapim discipulokunaqa ñawpaq kutitaqa “cristianokuna” nisqaña karqanku. Chay sutiqa paykunaman qosqa karqan, imaraykuchus Cristoqa paykunaq willakuyninpi, yachachikuyninpi, rimayninkupipis aswan hatun tema karqan. Sapa kutim paykunaqa Kay pachapi paypa ministerion p’unchayninkupi imakuna pasasqanmanta yuyarispalla willakurqanku, maypichus discipulonkunata paypa kikin kayninwan saminchasqa karqanku. Mana saykuspa paykunaqa paypa yachachisqankunapi, hampiy milagronkunapipis unayta rimanakurqanku. Chukchuklla siminkuwan, waqay ñawinkuwanmi rimarqanku huertapi nanay llaquiyninmanta, traicionasqa kasqanmanta, juzgasqa kasqanmanta, wañuchisqa kasqanmanta, chay hina enemigonkunapa payman churakusqan p’enqaykunata, ñak’ariykunatapas imayna muchuywan, huch’uy sunqu kaywan awantakusqanmanta, hinallataq Dios hina khuyapayakuyninwan qatipaqninkunapaq mañakusqanmanta. Kawsarimusqan, hanaq pacha-man wicharisqan, hinallataq urmasqa runapaq allin chaskiq hina hanaq pachapi ruwasqanmantaqa paykuna kusisqallaña unayta rimanakurqanku. Allinmi karqan mana iñiqkunaqa paykunata “cristianokuna” nispa sutichanankupaq, imaraykuchus Cristo-ta willakurqanku, paynintakama Diosman mañakuykunatapas aparqanku.
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
Diosmi paykunaman “cristiano” sutita qorqan. Kayqa qhapaq sutim, Cristowan hukllachasqakuna llapaman qosqa. Kay sutimantam qhipamanta Santiago qelqarqan: “¿Manachu qhapaq runakuna qankunata ñak’arichisunkichik, hinaspata juzgakunaq t’iqsiñanman aysasunkichik? ¿Manachu paykuna mana allin simiwan rimanku chay sumaq sutimanta, mayqenwan qankuna waqyachisqa kankichik?” Santiago 2:6, 7. Hinaspata Pedro nisqa: “Sichus pipas cristiano hina ñak’arikunman, ama p’enqakuchunchu; aswanqa kayrayku Diosta hatunchachuchun.” “Sichus Cristoq sutirayku k’amisqa kankichik chayqa kusisqas kankichik; imaraykuchus gloriaq Espíritu-nin Diospa Espíritunwan kuska qankunapi samakun.” 1 Pedro 4:16, 14. Hechos de los Apóstoles, 157.
The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”
Iglesia Éfeso nisqaqa uñacht’arqan ñawpaq iglesia-ta, chaymi kawsarqan “Cristo Jesúspi Diosman hina” nisqaman hina, chayqa huk “causa” kashan, mayqinchus wiñaypaq huk “efecto”-ta paqarichin.
Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.
Arí, Cristo Jesúspi Diosta manchakuspa kawsayta munanqankunapas llapankuq persecutasqa kanqaku. 2 Timoteo 3:12.
The godliness of the Ephesian church brought about the persecution represented by the church of Smyrna. The two churches represent a cause and an effect relationship, and the effect demands to be preceded by a cause. The persecution of the Sunday law crisis is instigated by a manifestation of what Sister White calls “primitive godliness.” A godliness that has been illustrated in past, or primitive histories.
Éfeso iglesiapa Diosman hina kawsasqanmi Esmirna iglesiata rikch’achispa qatiykachakuyta apamurqa. Iskay iglesiakunaqa huk kaqninpas huk kaqninmanta lluqsiqninpas hina tinkisqa kashanku, chaymanta lluqsiq kaqqa ñawpaqta huk kaqninwan ñawpaqchasqa kananm tiyan. Domingo ley krizispa qatiykachakuyninqa hermana White nisqanman hina “ñawpaq pacha Diosman hina kawsay” rikurichisqanmantam hatarichisqa. Chay Diosman hina kawsayqa ñawpaq, icha “primitivo”, historiasiikunapi rikuchisqam karqa.
“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.
“Yuyaychasqa iñiywan hinaspa Diosta manchakuywanpas achka ñawpaqman urmay kasqankuta mana qhawaspaqa, kay iglesiakunapiqa kashanmi Cristopa cheqaq qatikuqkuna. Manaraq Diospa taripay juicioykuna kay pachaman chayamuchkaptinqa, Señorpa llaqtan ukhupiqa rikurinqa ñawpa apostolkunap p’unchayninkunamanta kaykama mana hayk’aq rikusqa hina ñawpa kaq allin Diosta manchakuyta musuqmanta kawsarichiy. Diospa Espiritunwan atiyninpas churakusqa hina uraykamunqa Wawankunaman. Chay pachapiqa achkakunan rakikunqaku chay iglesiakunamanta, maypichus kay pachapa munakuyninqa Diosman hinaspa Paypa siminman munakuyta rantinchasqa. Achkakuna, kamachiqkuna hinaspa runakunapas, kusikuywan chaskinqaku chay hatun cheqaqkuna, mayqenkunatachus Dios kay p’unchaykunapi willakuchin Señorpa iskay kutimuynta suyaypaq huk llaqtata wakichinapaq. Almakunapa awqanchikqa munanmi kay llamk’ayta hark’ayta; hinaspa manaraq chay hina kuyuy paqarinan pacha chayamuktinqa, llullakuq rikch’ayninta yaykuchispa hark’ayta kallpanman churakunqa. Chay iglesiakunapi, mayqenkunatachus payqa llullachikuq atiyninman urmachiyta atinqa, rikurichinqa hina Diospa sapallan bendicionnin uraykamuqta; sut’inchasqa kanqa hatun religionpi munaychasqa sonqochakuy hina yuyasqa ima. Achka runakuna kusisqallamanta hatarinqaku, Dios paykunapaq musphayhina llamk’ashasqanta nispa, ichaqa llamk’ayqa huk espiritupa kasqanmi. Religionpa p’achallanwanmi Satanásqa maskhanqa Cristiankunapa kay pachapi kaq llaqtanman atiyninta astawan mast’arichiyta.” The Great Controversy, 464.
The Midnight Cry of the “last days” is the revival of “primitive godliness” identified in the passage. It’s a revival that occurs in a movement, not a church. The history Sister White employs to describe the revival is the history of “apostolic times,” which is represented by the church of Ephesus. That revival will produce “persecution.”
“Qhipa p’unchaykunaq” Chawpi Tuta waqyayqa, kay qillqasqapi reqsisqa “ñawpaq Diosman yupaychay” kawsariymi. Kayqa huk kuyuypi rikuriq kawsariy, manam huk iglesiapichu. Panin Whiteqa, chay kawsariyta nispa sut’inchananpaq apamun “apostolkunaq tiempokunaq” historianta, chaymi Efeso iglesiapi rikuchisqa. Chay kawsariyqa “qatiykachayta” paqarichinqa.
“Many will be imprisoned, many will flee for their lives from cities and towns, and many will be martyrs for Christ’s sake in standing in defense of the truth.” Selected Messages, book 3, 397.
“Achka runakunaqa wichq’asqa kanqaku, achka runakunaqa llaqtakunamanta hinaspa hatun llaqtakunamantapas kawsayninkuta qespichiyta munaspa ayqekunku, hinaspa achka runakunaqa cheqaq kayta amachaspa sayasqankurayku Cristopa sutimpi wañuchisqa testigokuna kanqaku.” Selected Messages, book 3, 397.
The “life of Christ on earth” in the next passage represents the beginning of the church of Ephesus, but it also typifies the history of Laodicean Adventism at the end of the world.
“Cristopa kay pachapi kawsaynin” nisqa qatiq pasajepi rikuchin Efesopi iglesiapa qallariyninta, ichaqa hinallataq kay pachapa tukukuyninpi Laodicea Adventismopa historiantapas unancharin.
“‘Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey.’ Isaiah 59:14, 15. This was fulfilled in the life of Christ on earth. He was loyal to God’s commandments, setting aside the human traditions and requirements which had been exalted in their place. Because of this He was hated and persecuted. This history is repeated.” Christ’s Object Lessons, 170.
“‘Juzgakuyqa qhipaman kutichisqa kachkan, chaymanta cheq kayqa karullapi sayachkan; cheqaq kayqa ñanpi urmaqtin, allin kuskachasqa kayqa mana yaykuyta atinchu. Arí, cheqaq kayqa chinkapun; hinaspa mana allinmanta karunchakuq runaqa pay kikinmi apaykachasqa rikukun.’ Isaías 59:14, 15. Kayqa Cristoq kay pachapi kawsayninpi hunt’akusqa karqan. Payqa Diospa kamachikuyninkunaman cheqapuni kasukuspa, runakunaq tradiciónninkunata hinaspa mañakuyninkunata, paykuna chaykunata rantinpi hatunchasqankurayku, saqirqan. Chayrayku payqa cheqnisqa hinaspa qatiykachasqa karqan. Kay historiata yapamanta kutichinku.” Cristoq Yachachisqan Yuyaychasqakuna, 170.
The experience represented by Ephesus takes place simultaneously to the experience of Laodicea. The quibbling Jews were the Laodiceans of ancient Israel and Christ and His disciples were Ephesians of modern Israel. John the Baptist introduced the church of Ephesus, and he represents the church in the “last days” which is opposed by Laodiceans, who call themselves Jews, but they are not.
Éfeso nisqapi rikuchisqa experienciam, Laodicea nisqapi experienciaman kuska pachallapi pasakunku. Arí, huch’uy-huch’uy rimaywan hap’ipakuy judíokunaqa ñawpa Israelpa Laodicea runankuna karqanku, Cristotaq, disipulonkuna ima, kunan pacha Israelpa Éfeso runankuna karqanku. Juan Bautistaqa Éfeso iglesiata qallariychirqan, paytaqmi “qhipa p’unchaykuna” iglesiata rikuchin, chay iglesiataqmi Laodicea runakuna, judíokuna kanku nispa sutichakunku, ichaqa mana judíokunachu kaspa, sayachinku.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Juan Bautistapa ruwasqan llamk’ayqa, hinaspa qhipa p’unchaykunapi Eliaspa espiritunwan atipayninwan lluqsimuqkunaq runakunata mana kuyukuyninkumanta rikch’arichinankupaq ruwasqan llamk’aypas, achka kaqkunapi chayllam. Paypa llamk’ayninqa kay pachapi ruwakunan llamk’aypa rikch’ayninmi. Cristoqa iskay kuti hamunanmi kay pachata chiqap kaywan juzgananpaq. Diospa kachaqninkuna, kay pachaman qusqan qhipa amonestación willakuyta apaqkunaqa, Cristopa iskay hamuyninpaq ñanta waqaychanankum, imaynatachus Juanqa ñawpaq hamuyninpaq ñanta waqaycharqa hina. Kay wakichiy llamk’aypiqa, ‘sapa wayq’u hatunchasqa kanqa, sapa urqupas uraykachasqa kanqa; q’iwisqa ñankunapas chiqanchasqa kanqa, ch’aki ch’aki kaqkunapas pampachasqa kanqa’, imaraykuchus historiapas yapamantan kawsarinqa, hinaspa huk kutitawan ‘Señorpa k’anchayninqa rikuchisqa kanqa, llapa aychallapas kuskata rikuspan; imaraykuchus Señorpa simin rimarqan.’” Southern Watchman, March 21, 1905.
Ephesus is the “cause” and Smyrna is the “effect.” Pergamos and Thyatira also represent a cause-and-effect relationship. Pergamos is the church of compromise that corrupted Christianity by combining it with paganism. The Christian church fell when it accepted the premise that it was possible for the idolatry of paganism to co-exist within its borders. The emperor Constantine is the symbol of that compromising history, and his prophetic role was to produce the falling away of true Christianity in advance of the papacy being revealed.
Éfesoqa “causa” nisqa, Esmirnaqa “efecto” nisqam. Pérgamo hinallataq Tiatiraqa causa-efecto nisqa tinkuyninta rikuchkanku. Pérgamoqa arreglo ruraq iglesiam, cristianismota waqllichirqan paganismowan huñuspa. Cristiano iglesiaqa urmarqan maypachachus chaskirqan kay yuyayta: paganismoq ídolo yupaychayninqa linderon ukhupi kuskalla tiyakuyta atinqa nisqanta. Emperador Constantinoqa chay arreglo ruraq historiapa unanchanmi karqan, profético ruyninri karqan cheqaq cristianismoq sapanmanta witikuyta paqarichiy, papado sut’inchasqa kananmanta ñawpaqta.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. 2 Thessalonians 2:3–8.
Ama pipas ama llullachisunkichik imaymana ñanwanpas; chay p’unchayqa manam hamunqachu, ñawpaqta huk hatun qhipaman kutiy, sapaqchasqa saqisqaqa mana kanman chaykama, hinaspa huchayoq runaqa rikuchisqa kanan, chinkaypa churin; paymi Dios sutiyoq llapa ima patapi, otaq yupaychasqa llapa imapa patanman sayarispan, kikinta hatunchan; chhaynaqa Dios hina Diospa templonpi tiyaykuspan, kikinta rikuchikun Dios kasqanta. ¿Manachu yuyarinkichik, qankunawanraq kaspaymi kaykunata nisqayta? Kunanqa yachankichikñam ima hark’asqanta, paypa p’unchayninpi rikuchisqa kananpaq. Mana allin kaypa pakasqa imayninqa ñam rurashanña; ichaqa kunan hark’achiqmi hark’achkanraq, ñanmantas hurqusqa kanan kama. Chaymantataq chay mana allinqa rikuchisqa kanqa, paytataq Señorqa siminpa samayninwan tukuchinqa, hinaspa hamuyninpa k’anchariyninwan chinkachinqa. 2 Tesalonicenses 2:3–8.
The Pergamos church was the “cause” and Thyatira was the “effect.” The prophet Daniel often presents the history of paganism giving way to papalism, and the falling away that preceded the establishment of the papacy that Paul identified is addressed in Daniel eleven.
Iglesia Pergamopi karqanmi “causa” karqa, Thyatirataq “efecto” karqa. Profeta Danielqa achka kutinmi rikuchin paganismpa historianta, imayna papalismoman tikrariqta, hinallataq chay urmayta, papado sayarichisqa kananpaq ñawpaqta hamuqta, mayqentaq Pablo reqsichirqan, chayqa Daniel chunka hukniyuqpi rimarisqa kachkan.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30–31.
Chittim llaqtamanta hatun barcokuna paypa contranman hamunqaku; chayrayku llakikapunqa, kutimunqaña, hinaspa santo pacto contra phiñakuywan kanqa: chhaynata ruwanqa; yapamanta kutimuspa, santo pactota saqeqkunawan yuyaychakuyninta ruranqa. Hinallataq soldadokuna paypa favorninpi sayarinqaku, kallpayuq santuario-ta qhellichanqaku, sapa p’unchaw sacrificiota qichunqaku, hinaspa churanqaku ch’inyayta ruraq millay abominacionta. Daniel 11:30–31.
The church of compromise that fell away before the papal power was revealed into history is represented by Daniel as “them that” forsook “the holy covenant.” After they forsook the covenant, then the papacy, represented by Daniel as the “abomination that maketh desolate,” was placed upon the throne of the earth. Sister White identifies the last six verses of Daniel eleven when she states, the “prophecy in the eleventh of Daniel has nearly reached its complete fulfillment.” The last six verses are the final fulfillment of Daniel eleven, and she teaches that the history represented by those final verses was typified by Daniel 11:30–36, which identifies the historical “cause and effect” represented by Pergamos and Thyatira.
Iglesia de compromiso nisqaqa, papal atiynin historia-man rikurichisqa manaraq kaptin urmaq karqan, Danielqa sut’ita rikuchin “chaykuna” hina, paykunaq “santo pacto”-ta saqeqkuna kasqanta. Pacto-ta saqesqankumanta qhipamanmi, papadoqa, Danielpa “abominación desoladora” nisqanwan rikuchisqa, kay pachapa trono pataman churakusqa karqan. Hermana Whiteqa Daniel chunka hukniyuq capítuloq qhipa soqta versículonkuna-ta reqsichin, kaynata nispa: “Danielpa chunka hukniyuqpi profecíaqa yaqa hunt’asqa tukuyman chayasqaña.” Chay qhipa soqta versículonkunaqa Daniel chunka hukniyuqpa qhipa hunt’ayninmi kanku, payqa yachachinmi chay qhipa versículokunawan rikuchisqa historiaqa Daniel 11:30–36 nisqawan unanchasqa karqanta, chaymi Pergamo hinallataq Tiatira nisqakunapi rikuchisqa historiaq “causa y efecto”-ninta reqsichin.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Manañam chinkachinapaq tiempoqa kanchu. Sasachakuy p’unchaykuna ñawpaqninchikpi kashan. Kay pachaqa maqanakuy espirituwan kuyurichisqa kashan. Manapis unaymanta, profeciakunapi rimarisqa sasachakuy escenakuna pasaránqa. Danielpa chunka hukniyuq capítulope profecíaqa casi hunt’asqa cumplimientonman chayasqaña. Kay profecíapa hunt’akunanman hina ñawpaqpi pasasqa historiapa achka partenkuna yapamanta repetisqa kanqa.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Kimsa chunka kaq versikunapiqa huk atiy nisqamanta rimakun, chayqa ‘versículos 30 nisqamanta 36 kama citaq nisqa.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Kay simikuna, kay simipi willasqasman hina, pasakunqaku.” Manuscript Releases, número 13, 394.
The cause-and-effect relationship of Pergamos and Thyatira, as well as the cause-and-effect relationship of Ephesus and Smyrna are repeated in the “last days.” The Protestants of the United States will compromise with idolatry, as represented by Pergamos (the premier sign of idolatry is the worship of the sun), and when they fall away the way is prepared for the man of sin, to once again be prophetically revealed. While the falling away and placing of the papacy on the throne is repeated God will simultaneously be raising up a church typified by Ephesus to carry the message of Daniel and Revelation to the world and the persecution represented by Smyrna will be repeated.
Pergamospaqwan Thyatirapaqwan causa-efecton tinkusqan hinallataq, Ephesuspaqwan Smyrnapaqwan causa-efecton tinkusqankupas “qhepa p’unchaykunapi” kutimun. Hukllachasqa Estados Unidos llaqtapi Protestantekuna idolatríawan allinchasqanku, Pergamos nisqapi rikuchisqa hina—idolatrapaq ñawpaq señalninqa intita yupaychaymi—; hinaspa urmaykuptinku, huchayoq runapaq ñan allichasqa kanqa, huk kutitaq proféticamente rikuchisqa kananpaq. Chay urmay hinaspa papadota tianaman churay kutichisqa kaptinmi, Diosqa chaypacha Ephesuswan rikch’akusqa iglesiatapas hatarichinqa, Danielpaqwan Apocalipsispaqwan willakuyninta kay pachaman apananpaq; hinaspa Smyrnawan rikuchisqa qatiykachaypas kutimunqa.
I will address the last three churches after we consider the truth that the first four seals of Revelation are an external line of truth that runs parallel to the internal line of truth represented by the first four churches. As already noted, Uriah Smith states it this way:
Ñawpaqtaqa qhawasunchik Apocalipsispi ñawpaq tawa sellokunaqa huk hawa chiqaq yachachiy siqi kasqanta, chay siqitaq ukhu chiqaq yachachiy siqiman kuska purin, chay ukhu siqitaq ñawpaq tawa iglesiakuna rikuchin. Ña nisqa hina, Uriah Smith kayhinata nin:
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Qanchis iglesiakunaqa iglesiapa ukhupi historianta rikuchiptinku, qanchis sellokunaqa hawa historiapi hatun pasaykunata rikuchimun.” Uriah Smith, The Biblical Institute, 253.
We have shown that the first four churches represent two “cause and effect” relationships that are repeated in the “last days.” Based upon the pioneers of Adventism, but more importantly upon the authority of God’s Word, those four internal histories of the church should have a parallel external history represented by the first four seals. The first and second seals echo the same characteristics of Ephesus and Smyrna, but use a white horse to represent the work of carrying Christianity to the world. It represents the external work of the church, and the second seal represents the blood bath of Smyrna with a red horse.
Qawachkanmiña ñawpaq tawa iglesiakuna iskay “imayna ruray, chaymanta imayna lluqsiy” nisqa tinkuyninkunata rikuchisqankuta, chaykunaqa “qhipa p’unchaykunapi” kutimun. Adventismo pa ñawpaq puriqninkunaman hina, ichaqa aswan allinta Diospa Siminpa atiyninpi sayaspa, iglesiaq chay tawa ukhupi historiankunaqa huk hawapi historiayuq tinkuyta kanan, ñawpaq tawa sellokunawan sut’inchasqa. Ñawpaq kaq sellokuna, iskay kaq sellowan kuska, Efesoq hinaspa Esmirnaq kaqninchikkunapa kikin kasqankunata kutichin; ichaqa yuraq kawalluta apaykachaspa, cristianismo-ta kay pachaman apaykachasqa llamk’ayta rikuchin. Chayqa iglesiaq hawapi llamk’ayninta rikuchin, iskay kaq selloqa puka kawalluwan Esmirnaq yawar pampachakusqanta rikuchin.
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. Revelation 6:1–4.
Hinaspataq qhawarirqani Cordero huk sellota kicharisqanta, hinaspataq uyarirqani, illapapa qapariynin hina, tawa kawsaqkunamanta hukninpa nispan: “Hamuy, qhawariy,” nisqanta. Hinaspataq qhawarirqani; qhaway, yuraq caballo karqan; chaypi tiyaykuq runaqa flechanwan karqan; huk coronata payman qorqanku; hinaspataq lluqsirqan atipaq, astawan atinanpaqpas. Iskay kaq sellota kicharisqanmantataq, uyarirqani iskay kaq kawsaqpa nispan: “Hamuy, qhawariy,” nisqanta. Hinaspataq huk caballo lluqsirqan, puka llimp’iyoq; chaypi tiyaykuqman atiy qosqa karqan kay pachamanta thak kayta qichunanpaq, runakuna hukninwan huknin wañuchinakunanpaq; hinaspataq hatun espadata payman qorqanku. Apocalipsis 6:1–4.
Zechariah contains a few passages that directly identify the four horses represented in the first four seals of Revelation. In one of those passages in chapter ten, Zechariah identifies that when the latter rain is poured out “the flock of Judah” which is God’s “house” will be turned into “his goodly horse in the battle.”
Zacarías qillqapi kan wakin pasajes nisqakuna, chaykunaqa chiqanmanta reqsichinku Apocalipsispa ñawpaq tawa sellospi rikuchisqa tawa caballos nisqakunata. Chay pasajeskunamanta hukninpi, chunka capítulopi, Zacarías reqsichin imaynachus qhipa para hich’amusqa kaptin “Judápa oveja qatinta”, Diospa “wasin” kasqanta, tikrasqa kanqa “maqt’a sumaq caballo maqanapi” nisqaman.
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 10:1–3.
Señorman mañakuychik paranata qhipa para pacha chayamunan tiempopi; chayhinapin Señorqa lliphipiq phuyuyninkunata ruranga, paranatataq qusqa, sapankaman chakra ukhupi qhurata. Ídolokunaqa yanqa rimarqanku, adivinokunaqa llullata rikurqanku, llulla musquykunatataq willakurqanku; yanqallam sonqochanku; chayraykun ovejakuna hina purirqanku, ñak'arichisqa karqanku, mana michiq kasqanrayku. Michiqkunapa contranpi phiñakuyniyqa rawrarirqan, chivokunatataq castigarqani; imaraykuchus ejercitokunapa Señorñinqa watukusqa Judá wasimanta flockanta, guerrapi allin sumaq caballonman hinataq ruwasqa paykunata. Zacarías 10:1–3.
Ellen White repeatedly identifies that the outpouring of the Holy Spirit at Pentecost typifies the latter rain that is now falling. The work done for the world at Pentecost is represented by the church of Ephesus, and Ephesus causes the persecution represented by Smyrna, which John represents as the “red horse” of the second seal. The first two seals run parallel to the first two churches and they illustrate the “last days,” when the latter rain is being poured out.
Ellen White nisqaqa kutin-kutinmi riqsichinmi Pentecostés p’unchawpi Espíritu Santopa qichakusqan qhipa para kunan urmamushasqanta rikch’achisqanta. Pentecostés p’unchawpi kay pachapaq ruwasqa llamk’ayqa Éfeso iglesiapi rikuchisqanmi, hinaspa Éfesoqa Esmirnawan rikuchisqa qatiykachasqanta paqarichin, chaytan Juan iskay kaq sellopa “puka caballota” nispa rikuchin. Ñawpaq iskay selloqa ñawpaq iskay iglesiawan kuska purinmi, hinaspa paykunaqa “qhipa p’unchawkunata” rikuchin, maypichus qhipa para hich’amushkan.
The Spirit of Prophecy also selects both the end of the third seal and beginning of the fourth seal thus tying them together (cause and effect), and in doing so she places the history represented as existing in her day and in the “last days.”
Profecíaq Espírituqa kimsa kaq sellopa tukukuyninta, tawa kaq sellopa qallariynintawanpas akllanmi, chayhinapin iskayninta huñun (imapas rurasqanrayku chaymanta lluqsisqan), chayta ruwaspataq payqa churan p’unchayninpi kaq historiata hinallataq “qhipa p’unchaykuna”pi kaqta.
“The same spirit is seen today that is represented in Revelation 6:6–8. History is to be repeated. That which has been will be again.” Manuscript Releases, volume 9, 7.
“Kunan p’unchaykunapipas rikuyta atisunmi chay kikin espíritu, Apocalipsis 6:6–8 nisqapi rikuchisqa kasqanta. Historiam yapamantan kutimunqa. Ima kaq kasqaqqa, wakmanta kashallanqapuni.” Manuscript Releases, volumen 9, 7.
In Sister White’s personal history, (penned in 1898) the spirit of compromise that prepares the way for the papacy to once again be enthroned was already alive and well, for the falling away of Protestantism that began with the rejection of the first angel’s message in the spring of 1844, had already begun (in 1863) to encroach upon the horn of Protestant Adventism.
Paní Whitepa sapan kawsay willakuyninpi (1898 watapi qillqasqa), compromiso nisqapa espiritunmi, papado kuti hukmanta hatun kamachiq hina tiyananpaq ñanta waqaychaspa, ñaqam kawsasqa allinta kallpasqa karqa; protestantismopa urmayninmi, 1844 watapa pawkary pacha, ñawpaq angelpa willakuyninta mana chaskisqanmantapacha qallarisqa kaspa, ñaqam (1863 watapi) protestante adventismopa wagranman haykuyta qallarisqa karqa.
The compromise of Pergamos is represented as a “pair” of balances in the third seal. Two balances of measuring represent a dishonest measurement. The third seal leads to the fourth seal, represented by a “pale horse” of “death,” thus representing the murder of millions by the papacy during the Dark Ages. “Hell” is what follows the pale horse of the papacy. The history of the third and fourth seals parallel the history of the churches of Pergamos and Thyatira. The compromise of Constantine was a progressive work; thus, the spirit of compromise was already active in Sister White’s personal history, just as it was in the time of Paul when he said the “mystery of iniquity does already work.” The falling away that precedes the papacy’s enthronement is always a progressive history, and that “history is to be repeated. That which has been will be again.”
Pergamopi arriglusqanqa kimsa kaq sellopi “iskay” balanzawanmi rikuchisqa. Tupanapaq iskay balanzaqa mana chiqan tupuyniyoq kasqanta ricuchin. Kimsa kaq selloqa tawa kaq sellomanmi pusaykun, chayqa “q’illu q’illu caballo” nisqawanmi, “wañuy” nisqawanmi rikuchisqa; chayhinapin tutayay p’unchaykunapi papadoqa waranqa waranqa runakunata wañuchisqanta ricuchin. “Uku pacha” nisqaqa papadop chay q’illu q’illu caballonta qatipaqmi hamun. Kimsa kaqwan tawa kaq selloq historiankunaqa Pergamopi Thyatirapi iglesiakunap historiankunawan kuskachasqañam purin. Constantinoq arriglusqanqa aswan-aswan ruwasqa llanllaymi karqa; chayraykun arriglu espirituqa hermana Whitepa sapa kawsayninpiña llamk’asharqa, hinallataq Pabloq p’unchayninpi kasqan hina, paymi nirqan “mana allin kaypaq pakasqa misteriomi ñaña llamk’ashan” nispa. Papadopa tiyana pataman huqariyninmanta ñawpaqman kaq urmayqa sapa kuti aswan-aswan wiñaq historiami, chay “historiaqa yapamantan ruwasqa kanan. Imapas karqanqa yapamantataqmi kanqa.”
And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:6–8.
Hinaspan uywarqani tawa kawsaqkunapa chawpinmanta huk rimayta nispa: Huk tupu triguta huk qollqewan, kimsa tupu cebadataq huk qollqewan; aswantaq amaña ñak’achiychu aceiteta hinallataq vinota. Pay tawa kaq sellota kichariptintaq, tawa kaq kawsaqpa rimayninta uyarirqani, nispa: Hamuy, qhawariy. Qhawarirqanitaq, hinaspa qhaway, q’illupasña caballom; hinaspa paypa sutinqa, mayqan paypa hawkayninpi tiyashaqpa, wañuy karqa, Hades-taq paywan kuska qatirqan. Hinaspa paykunaman atiy qosqa karqa kay pachapa tawa kaq chikninpi, espadawan wañuchinankupaq, yarqaywan, wañuywan, hinallataq kay pachapa sallqa uywakunawan. Apocalipsis 6:6–8.
James White identified another prophetic anomaly in the seven churches, and seven seals. He identifies a purposeful distinction between the first four churches and the last three churches, and then again, the same phenomenon in the first four seals and the last three seals.
James Whiteqa qanchis iglesiakunapi, hinaspa qanchis sellokunapipas huk prophetik mana kaq allin tupayta reqsirqan. Payqa riqsichin imayna munasqa t’aqay kasqanta ñawpaq tawa iglesiakuna chaymanta qhepa kimsa iglesiakunawan, hinaspataq yapamanta, chaylla kikillan rikch’ariyta ñawpaq tawa sellokunapi hinaspa qhepa kimsa sellokunapipas.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Kunanqa ñapuni qhatiykurqanchik iglesiakunata, sellokunata, hinaspa uywakunata, utaq kawsak kaqkunata, mayk’aqkama tinkunakuspa kikin pacha p’unchaykunata chhaskichisqankukama. Sellokuna qanchisnintam kanku; uywakunaqa tawaqllam. Kaypiqa allinmi reparana, ñawpaq, iskayniyuq, kinsayuq hinaspa tawaqniyuq sello kicharisqankupi, ñawpaq, iskayniyuq, kinsayuq hinaspa tawaqniyuq uywakuna uyarichinku nispa: ‘Hamuy hinaspa qhaway;’ ichaqa pichqayuq, soqtaqniyuq hinaspa qanchisniyuq sellokuna kicharisqankupiqa, mana chayhina rimayqa uyarikunchu. Nitaq qhipa kinsa iglesiakuna hinaspa qhipa kinsa sellokunapas tinkunchu, kikin pacha p’unchaykunata chhaskichispa, imaynatachus ñawpaq tawa iglesiakuna hinaspa ñawpaq tawa sellokuna tinkunku hina. Ichaqa, imaynatachus rikuchirqanchikña, iglesiakuna, sellokuna hinaspa uywakunaqa acuerdopi kanku, kikin pacha p’unchaykunata chhaskichispa, casi 1800 watakuna unaykama, kunan pacha kaqman uraykamuqkama, kay pacha kaqmanta aswan huk kuskan pachak wata qhipallata.” James White, Review and Herald, 12 febrero, 1857.
James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.
James White mana yupaychasqachu kay chiqantaqa, kikin rikch’akuynin trompetakunapipas kashanta; ichaqa arí, chayqa kanmi. Ñawpaq tawa trompetakunaqa trompetakunan, ichaqa qhepa kimsa trompetakunaqa kimsa llaquykunan. Ñawpaq tawa trompetakunaqa Diuspa taripayninmi pagano Roma contra, wata 321pi Constantino-pa domingo p’unchaw kamachisqanrayku; hinaspa kimsa trompeta llaquykunaqa Islamta rikuchin. Ñawpaq iskay trompeta llaquykunaqa papal Roma contra taripaykunan karqan, domingo p’unchaw kamachiyta 538pi churasqanrayku; hinaspa kinsa kaq trompeta llaquyqa kay pisi tiempollapi hamuq domingo p’unchaw kamachiy krisispaqmi.
Joseph Bates employs the pioneer understanding of the last three churches as a singular symbol to describe three contemporary churches in the Millerite time period. All the emphasis in the passage was supplied by Bates.
José Batesqa qallarinakuna yachasqankuman hina qhipa kimsa iglesiakunata huk sapa símbolohina llamk’achin, Millerita pacha tiempopi kawsasqa kimsa contemporánea iglesiakunata nispa sut’inchananpaq. Pasajepi llapa énfasis nisqaqa Batesmanta churakusqa karqan.
“‘In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD shall be left therein. God says he will bring the THIRD PART through the fire, and refine them. They shall call upon him, and he will hear them. He will say ‘IT IS MY PEOPLE; and they shall say the LORD IS MY GOD.’ First part, SARDIS, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they are to be translated to the city of God. Revelation 3:12; Hebrews 12:22–24. In the name of Jesus, I exhort you again to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! DEATH!!* eternal DEATH!!! is on their track. Remember Lot’s wife.” Joseph Bates, Review and Herald, volume 1, November 1850.
“‘Llapan hallp’api, siñurniyqa ninmi; CHAYPI iskay rakiykunaqa kuchusqa kanqaku, wañunqakutaq; ichaqa KIMSAN RAKIYNINMI chaypi qipanqa. Dios ninmi KIMSAN RAKIYNINTA ninaman apaspa, paykunata qollqeta hinallataq allinchaspa pichanqa. Paykunan payta waqyakonqaku, paytaq uyarinqa. Paymi ninqa: “KAYQA ÑUQAP RUNAYKUNAM”; paykunataq ninqaku: “SEÑORQA ÑUQAP DIOSNIYMI.” Ñawpaq rakiy: SARDIS, sutillapi iglesya utaq Babilonia. Iskay ñiqin rakiy: Laodicea, sutillapi adventista. Kimsan ñiqin rakiy: Philadelphia, kay pachapi Diospa sapan cheqaq iglesyan, paykunaqa Diospa llaqtanman tikrasqa apasqa kananrayku. Apocalipsis 3:12; Hebreos 12:22–24. Jesuspa sutimpi, yapamanta qamkunata kallpachani Laodicea runakunamanta ayqekunaykichikpaq, Sodoma Gomorra llaqtakunamanta hina. Yachachisqankuqaq llullaqmi, pantachiqmi; hinallataq tukupay mana kutimuy atiyman pusanku. Wañuy! WAÑUY!!* wiñaypaq WAÑUY!!! paykunapa qhepanta hamuspa kachkan. Lotpa warminta yuyariychik.” Joseph Bates, Review and Herald, volumen 1, noviembre 1850.
In the Millerite history Sardis, was the church that had a name that claimed to be alive, but it was dead.
Miller llaqtapi ñawpaq willakuypi, Sardisqa karqan chay iglesiam, sutiyuq kaspa kawsashasqanta nirqan, ichaqa wañusqañam karqan.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.
Sardispi iglesiapi angelninman qillqay: Kaykunatan nin Diospa qanchis Espiritunkunata, hinaspa qanchis qoyllurkunata hap’iq: Ruwasqaykikunatan yachani, kawsasqayki sutiyoq kasqaykita, ichaqa wañusqa kanki. Apocalipsis 3:1.
God’s people always have a name. The name during the history of Ephesus through Pergamos was Christian. The name during the papal rule was the church in the wilderness. The name from the introduction of the morning star, John Wycliffe was Protestant. At the time of the end in 1798, the Protestants had already begun their return to the Roman communion. All that was needed then was a test that would manifest the fact that in spite of their professed name, they were no longer the chosen church. In the spring of 1844, they reached the test that would manifest that they were no longer the church that carried Christ’s covenant name. The story of Elijah provides a very detailed second witness of this fact. When they manifested their true character, it was difficult for the Millerites to initially identify that the Protestants had demonstrated that they had become the daughters of Babylon. But the Millerites eventually did that very thing, and began to call souls out of those fallen churches in fulfillment of the second angel’s message. Then there was a testing process that would cause the Millerites to manifest their own characters. Were they Philadelphians or Laodiceans?
Diospa llaqtanqa sapa kuti sutiyuqmi kan. Éfesoqmanta Pergamokama historiapi chay sutinqa Cristiano nisqa karqan. Papakunapa kamachikuynin pachaspi sutinqa ch’inneq wasaq iglesiaq karqan. Ch’aska paqarinqa rikuchisqa qallariymanta, Juan Wycliffe nisqawan, sutinqa Protestante karqan. Tukukuypaq pacha chayamusqan 1798 watapiqa, Protestantekunaqa Roma comuniónman kutimuytaña qallarisqankuña karqan. Chay pachasqa huk prueballatañam munarqan, chaywanmi sutinta rimarisqankuta qawachispa, akllasqa iglesia manaña kasqankuta rikuchinankupaq. 1844 watapa pawqar pachaspiqa chay pruebaman chayarqanku, chaywanmi Cristoq pacto sutinta apaq iglesia manaña kasqankuta rikuchirqan. Elíaspa willakuyninqa kay chiqaqmanta huk iskay kaq testigota ancha sut’ita qun. Cheqaq kayninkuta rikuchisqankumantaqa, qallariypiqa Milleritakunapaq sasa karqan Protestantekuna Babiloniapa ususinkuna tukusqankuta reqsiyta. Ichaqa Milleritakuna qhepamanta chayta ruwarqanku hinallataq urmasqa iglesiakunamanta almaskunata lluqsimuyta qallarirqanku iskay kaq angelpa willakuynin hunt’akusqanman hina. Chaymantaqa huk pruebayku karqan, chaywanmi Milleritakuna kikinkupa kayninkuta rikuchinankupaq. ¿Paykunaqa Filadelfiakunachu karqanku, icha Laodiceakunachu?
The Philadelphians followed Christ into the Most Holy Place and those Millerites who refused to do so manifested the character of Laodiceans. Thus, we find the logic for Bates identification of the three churches as contemporaries of the same history. That history was fulfilled within the prophetic structure of the parable of the ten virgins, which inspiration informs us has been and will be fulfilled to the very letter.
Filadelfiapi kaqkunaqa Cristota Qhapaq Santísimo Lugarman qatiqkanku, chaymanta Millerita kaqkuna chayman mana haykunayta munaspaqa Laodiceapi kaqkunapa characterninta rikuchirqanku. Chhaynapiqa tarinchis Batespa yuyaychakusqan llank’ayninta, kimsa iglesiakunata hukllaña historiapi kawsak contempóraneokuna hina reqsichisqanpaq. Chay historiaqa chunka virgenkunapa parábolanpa profétic estructuranpi hunt’akapun, mayqinmanta inspiración willawanchis qelqampi hina hunt’akusqanta, hinallataq chay hinallataqraq hunt’akunanpaq kasqanta.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mateo 25pi chunka sipaskunamanta yachachiyqa Adventistakuna llaqtapa experienciantapas rikuchinmi.” The Great Controversy, 393.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Sapa kuti chunka sipaskunapa rikch’ayninman kutichisqa kani, pichqankuna yachaysapakunam karqanku, pichqankunataq mana yuyaysapakunachu. Kay rikch’ayqa nisqanman hina hunt’asqam karqan, hunt’asqataq kanqa, imaraykuchus kay p’unchaykunapaq huk sapaq churakuyniyuqmi, hinaspataq kinsa kaq angelpa willakuynin hina, hunt’asqam karqan, chaymantaq pacha tukukunankama kunan pacha chiqaq nisqa kananpaqraqmi qhiparinqa.” Review and Herald, August 19, 1890.
The last three churches represent those outside of the Millerite movement as Sardis, and those within the movement represent either Philadelphia or Laodicea. Those three churches are identified in Revelation chapter three, and the first four churches are in chapter two. Therefore, when Sister White references the history of chapter three of Revelation, she is identifying the very same churches Joseph Bates just identified.
Qhipa kimsa iglesiakunaqa Millerita kuyuymanta hawapi kaqkunata Sardis hina rikuchinku, chay kuyuy ukhupita kaqkunataq Philadelphia utaq Laodicea hina rikuchinku. Chay kimsa iglesiakunaqa Apocalipsis libroq kimsa ñiqin kapitulumpi reqsichisqa kachkan, ñawpaq tawa iglesiakunataq iskay ñiqin kapitulumpi kachkan. Chayrayku, Panikuna White Apocalipsis libroq kimsa ñiqin kapituluq historianta rimarqa chayqa, Joseph Bates ñaqa chayraq reqsichisqan kikin iglesiakunallatata reqsichisqanmi.
“Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.” Manuscript Releases, volume 18, 193.
“¡Ay, ima sumaq willakuy! Hayk’akunaqmi kay manchaylla kasqapi kashanku. Llapan ministrukunata ancha mañakuyta rurani, Apocalipsis qillqaq kimsay ñiqin kapitulonta allinta yachachun, chaypiqa qhipa p’unchaykunapi imaynachus imakuna kashan chaymi rikuchisqa kashan. Kay kapitulupi sapa versiculota allinta yachaychik, kay simikunawanqa Jesusqa qankunamanmi rimashan.” Manuscript Releases, volumen 18, 193.
The three contemporary churches of Millerite history are repeated at the end of Adventism. Joseph Bates was identifying the dynamics of the Millerite period and identified Sardis as the daughters of Babylon, which was the target audience for the second angel’s message. He was addressing the struggle between the little flock that followed Christ into the Most Holy Place on October 22, 1844 and those who refused to move out of the holy place. He was attempting to call the Laodiceans out of the darkness they had received, and at least part of their Laodicean blindness was due to the fact that William Miller had taken a leading position in the Laodicean movement. This is the same struggle identified in the message to Philadelphia.
Kimsa kunan p’unchaw iglesiakuna, Millerita historiapi kaqkuna, Adventismop tukukuyninpi yapamanta rikurimun. José Batesqa Millerita pacha imayna purisqanta reqsispa, Sardista Babiloniapa ususinkunamanmi suticharqan, paykunataq iskay kaq angelpa willakuyninpa uyariqninkuna karqanku. Payqa parlasharqan chhika huch’uy qatuwan, 1844 wata Octubre 22 p’unchawpi Cristota Qollanan Qollana Cheqaman qatirqankuwan, chaymantaq qullana cheqamanta lluqsinata mana munasqankuwan chawpipi kaq sasachakuymanta. Payqa munarqan Laodicea runakunata chaskisqanku tutaymanta orqoyta, hinaspa Laodicea ñawsa kayninkumantapas huk rakinqa karqan William Miller Laodicea kuyuypi umalliq kayman churakusqanrayku. Kayllataq Philadelphia-man willakuypi reqsisqa sasachakuy kikinmi.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Qhawariy, Satanaspa sinagoga-manta kanku, nispanku judíokuna kasqankuta, ichaqa mana judíokuna-chu kanku, aswanqa llullakunku; qhawariy, paykunata ruwasaq hamuspa chakiykikuna ñawpaqpi qonqorikuyta, hinaspa yachayta qan-ta munasqayta. Apocalipsis 3:9.
A religious crisis always produces two classes of worshippers as it did in the Great Disappointment. The mantle of Protestantism had just been taken from Sardis, as they returned to Rome and officially became Rome’s daughter. The mantle was then held by Millerite Adventism, but a test would soon after produce two classes professing to be the little flock. A true flock and a counterfeit flock. Bates represented the little flock that followed Christ into the Most Holy Place. His struggle was with Laodiceans who professed to be the little flock. As a Philadelphian, Bates’ struggle was with the synagogue of Satan, a group that professed to be God’s people, but did lie and were not Jews.
Huk religión nisqapi llakiyqa sapa kuti iskay kastata yupaychaqkunata ruran, Hatun Qhiparakuypi hina. Protestantismopa llikllanqa chayraqmi Sardismanta qichusqa karqa, paykuna Romaman kutirispa hinallataq oficialtaq Romaq ususin tukuspanku. Chay llikllataq chaymantaqa Millerite Adventismom karqa hap’isqa, ichaqa mana unaymanta qatiqmi huk prueba iskay kastata paqarichirqan, ñuqallan rebaño nisqaman sutichakuqkunata. Cheqaq rebaño, hinaspa llulla rebaño. Batesqa chay ñuqallan rebañota rikuchirqan, Cristo-ta qatiqta Ancha Santísimo Lugarman yaykuqta. Paypa maqanakusqanqa Laodiceanokunawan karqa, paykunaqa ñuqallan rebaño kasqankuta sutichakuq. Philadelphia llaqtayoq hina, Batespa maqanakusqanqa Satanaspa sinagoganwan karqa, huk huñu, Diospa llaqtan kasqankuta sutichakuq, ichaqa llullakuspa mana judíokuna karqachu.
When the parable is fulfilled for the final time at the end of Adventism there will be a chosen covenant people that were passed by at the time of the end in 1989, the same as the Jewish leadership was passed by at Christ birth, which represents the time of the end in that prophetic history. When the history of Christ reached the triumphal entry into Jerusalem, the Midnight Cry history of the Millerite time was typified. Inspiration repeatedly aligns the waymark of the cross with the Great Disappointment of 1844. Judas represents the Laodiceans of Christ’s history, and the apostles were the Philadelphians. For three and a half years after the cross the Philadelphians, represented by Bates, attempted to call the Laodiceans out of a fallen church that was represented by the disciple Judas Iscariot.
Kay yachasqa willakuy tukukuyninpi, Adventismopa tukukuyninpi, huk akllasqa pactopi llaqta kanqa, paykunaqa 1989 watapi tiempo del fin nisqapi saqisqa karqanku, imaynachus judío kamachiqkunapas Cristo paqariyninpi saqisqa karqanku, chayqa chay profetiko historiapi tiempo del fin nisqata rikuchin. Cristo pa historianninqa Jerusalénman atipaynin yaykuyman chayamuptin, Milleritakuna pacha Chawpi Tuta Qapariy historiapas tipificasqa karqan. Inspiración nisqaqa kutin kutinta chakata waymark nisqata 1844 watapi Hatun Llakinakuywan tupachin. Judasqa Cristo pa historiapi Laodicea runakunata rikuchin, apostolkunaqa Filadelfia runakuna karqanku. Chakata qhipanpi kimsa wata chawpiwan, Filadelfia runakuna, Bateswan rikuchisqa, urmasqa iglesiamanta Laodicea runakunata waqyayta munarqanku; chay urmasqa iglesiaqa discipulo Judas Iscariotwan rikuchisqa karqan.
In 1989 the former chosen covenant people rejected the light that was unsealed and were passed by. When the first disappointment of July 18, 2020 arrived the testing process began among those who formerly had appeared to be of the same movement. Yet one class are Laodicean and the other class Philadelphian. Just as Judas covenanted three times with the Sanhedrin to betray Christ before the cross, the Laodiceans of the history after September 11, 2001 will have failed three opportunities to repent. At the soon coming Sunday law it will be manifested as certainly as Judas hanging from a tree, that the Laodiceans are separate from the Philadelphians. It is at the harvest when the tares are separated from the wheat. We are rapidly approaching that harvest.
1989 watapi ñawpaq akllasqa pactopi llaqtaqa kichasqa k’anchayta mana chaskirqachu, hinaspataq wasaman saqisqa karqanku. Ñawpaq llakikuy, 18 de julio de 2020 chayamuchkaptin, ñawpaqtaqa kikin kuyuyllamanta hina rikurisqakunapa ukhupi pruebaykuq ruwayqa qallarikurqan. Ichaqa huk klaseqa Laodiceo nisqa, huktaq Filadelfio nisqa. Imayna Judasqa cruz manaraq chayamushaqtin Sanedrínwan kimsa kutita pactaspa Cristota entregananpaq rimarqan, chay hinallataq 11 de septiembre de 2001 qhepaman kaq historiapi Laodiceokunaqa arrepentekunankupaq kimsa oportunidadkunata pantarqankuñam. Utqaylla chayamunan domingo leypiqa, imaynachus Judasqa sach’api warkusqa kasqanpi sut’ita rikuchikurqan, chay hinallataq sut’ita rikuchikunqa Laodiceokunaqa Filadelfiokunamanta sapa kasqanku. Cosecha pachapin cizañakunaqa trigomanta t’aqasqa kanku. Chay cosecha pachamanqa ancha utqayllam qayllaykuchkanchik.
These truths are only recognized when and if we are willing to understand that the only biblical methodology that can uncover and establish ‘truth’ is “historicism.” The true methodology is not preterism, futurism, dispensationalism, woke-ism, grammatical or historical expertise or any variation of the many satanic counterfeits. There is a commonly known phrase that is attributed to a seventeenth century philosopher named Jean-Jacques Rousseau that has been restated many ways, but the essence of the thought is, “Error has many roots, but truth has only one.” “Truth” is Alpha and Omega who is as a root out of dry ground.
Kay cheqaqkunataqa reqsisunchiklla, chayta entiendenanchikpaq munaspaqa, “cheqa” tarinapaq hinaspa takyachinapaq sapallan biblia‑nisqa metodologíam “historicism” kasqanta yachaspa. Cheqap metodologíam mana preterismochu, mana futurismochu, mana dispensacionalismochu, mana woke‑ismchu, mana gramatical otaq histórico yachay‑sapa kaychu, nitaq achka satanás‑paq llullachiykunaq ima rikch’ayninkunapaschu. Kanchis chunka wata pachakmanta huk filósofo Jean‑Jacques Rousseau sutiyuqman sapaqchasqa, achka imayna nispa kutichisqa huk rimayqa kanmi; ichaqa yuyaypa sunqunqa kaymi: “Pantayqa achka sapinkunayuqmi, ichaqa cheqaqa hukllam sapin.” “Cheqa”qa Alpha y Omega, paymi ch’aki allpamanta lloqsiq sapihina.
“So with the Bible, the treasure house of the riches of His grace. The glory of its truths, that are as high as heaven and compass eternity, is undiscerned. To the great mass of mankind, Christ Himself is ‘as a root out of a dry ground,’ and they see in Him ‘no beauty that’ they ‘should desire Him.’ Isaiah 53:2. When Jesus was among men, the revelation of God in humanity, the scribes and Pharisees declared to Him, ‘Thou art a Samaritan, and hast a devil.’ John 8:48. Even His disciples were so blinded by the selfishness of their hearts that they were slow to understand Him who had come to manifest to them the Father’s love. This was why Jesus walked in solitude in the midst of men. He was understood fully in heaven alone.” Thoughts from the Mount of Blessing, 25.
Chhaynaqa Bibliapiwanpas, paypa munakuyninpa qhapaq kayninkunapa quri waqaychana wasin hina. Chay cheqaq-kayninkunapa k’anchaynin, hanaq pachakama altokunata hina, wiñay pacha tukuyta muyurichiq, mana reqsisqa hinan qhipakun. Runakunapa hatun ashkha kayninpaq, Cristoq kikinmi “chakisqa allpamanta lluqsimuq saphi” hina, paypitaq “manan sumaq kayta rikunku payta munanankupaq” nisqata. Isaías 53:2. Jesús runakuna chawpipi kashaqtin, Diospa runa kaypi rikuchikuynin, qillqakuna y fariseokuna payta nirqanku: “Qamqa Samaritano kanki, supayniyoqtaq kanki.” Juan 8:48. Aun discípulonkunapas sonqonkupa kikillanpaq munakuyninwan chhuyayasqa hina kaspa, Yayq munakuyninta paykunaman rikuchinampaq hamuqta unayllaraqmi entienderqanku. Chayraykun Jesús runakuna chawpipi sapallan purirqan. Hanaq pachallapim hunt’asqata entiendisqa karqan. Pensamientos del Monte de Bendición, 25.
The truths we are currently sharing must be recognized in the context that the growth of truth is progressive throughout history, and more importantly our understanding of truth must be placed in the context of the Alpha and Omega, the context of Jesus identifying the end of a thing with the beginning of a thing.
Kunan p’unchaykunapi rakichisqanchik cheqaqkunaqa reqsichisqa kanan tiyan kay qhawaypi: cheqaqpa wiñayninqa historiapi tukuy pachakunapi pasapaspa, sapa kuti astawan wiñarispa purin; aswan hatunmi, cheqaqta entiendesqanchikqa Alpha y Omega nisqapa qhawayninpi churana kanan tiyan, chaymantaqa Jesús huk imapa tukukuyninta huk imapa qallariyninwan sut’inchasqan qhawaypi.
The fourth church is Thyatira and it represents the period that the papacy ruled as the fifth kingdom of Bible prophecy, which is the period that the church in the wilderness was in captivity. The captivity of spiritual Israel by spiritual Babylon for twelve hundred and sixty years was typified by the captivity of literal Israel in literal Babylon for seventy years.
Tawa iglesiamqa Thyatira sutiyuqmi, hinallataqmi Bibliaq qhelqasqan profecíapi pisqay kaq qhapaq suyu hina papakunaq kamachisqan pacha representaq; chaymi iglesiaq ch’inneq purunpi kaptinqa prisionpi kasqan pacha. Espíritu Israelpa espiritual Babilonia rayku waranqa iskay pachak soqta chunka watakunapaq prisionpi kasqanqa, literal Israelpa literal Babiloniapi qanchis chunka watakunapaq prisionpi kasqanwanmi unanchasqa karqan.
“Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Kunan p’unchaypi Diospa iglesian qispisqa kachkan chinkasqa ayllupa qespichikuyninpaq Diospa hatun yuyayninta ñawpaqman apaykuspa hunt’ananpaq. Achka pachak watakunapi Diospa llaqtantin runakuna libertankupi hark’asqa ñak’arirqanku. Evangelio ch’uya kayninpi willakuyqa mich’asqa karqan, hinaspataq runakunapa kamachikuyninkunata mana kasukuqkunamanqa aswan sinchi muchuyninkuna churakurqan. Chayrayku Señorpa hatun moral viñanqa casi llapanpi mana llamk’asqa qhepakurqan. Runakunaqa Diospa siminpa k’anchayninmanta qechusqa karqanku. Pantaypa, supersticionpa tutayayniqa chiqap religión yachayninta chinkachinantaña manchachirqan. Kay allpapi Diospa iglesianqa, mana samayniyuq qatiykachay unay pacha tukuy kaypi, Babyloniapi apasqa kaj Israelpa wawakunaman hina cheqaqtapuni preso kaypi karqan, mayqen exilio pacha ukhupi hinasqa.” Profetas y Reyes, 714.
The seventy years of captivity in Babylon is represented by the church of Thyatira. The church of Thyatira is the effect that was produced by the cause, which is represented by Pergamos. Pergamos is symbolized by Constantine the emperor that combined idolatry with Christianity. The symbol of his idolatry was the worship of the sun. The biblical reason for ancient Israel being taken into captivity for the seventy years of Thyatira is that their kings formed relationships and alliances with the idolatrous nations around them in direct rebellion against God’s Word. God repeatedly warned Israel not to intermix with the heathen nations around them. The Ten Commandments, the very thing ancient Israel was to be the depositaries of straightly forbids worshipping idols. When the Lord passed by Moses at the cave of Horeb and revealed His character He twice included the very warning we are referring to.
Babilonia llaqtapi qhispichisqa kawsaymanta qanchis chunka watakunaqa Tiatira iglesiata rikuchin. Tiatira iglesiaqa ima raykuchus ruwasqa karqan chaypa rurayninmi, chay raykuqa Pérgamo nisqawan rikuchisqa kachkan. Pérgamoqa emperador Constantino nisqawan unanchasqa kachkan, paymi idolatriatawan Cristianismota huñurqan. Paypa idolatrianta unanchanqa intita yupaychaymi karqan. Biblia nisqanman hina, ñawpaq Israelpa qanchis chunka wata Tiatirapa qhispichisqa kawsayninman apasqa kayninpa raykunqa karqan reyninkunaqa muyuriqninpi kaq idolatría ruwaq nacionkunawan tupanakuykunata, alliankakunata ima rurarqanku, Diospa Siminpa chiqanta sayarispalla. Diosqa kutin kutin Israelta willarqan ama heathen nacionkunawan chaqruykuchun nispa. Chunka Kamachikuykuna, kikillan ñawpaq Israelpa waqaychasqa kananpaq karqan chayqa, chiqapta ídolokunata yupaychayta hark’an. Horeb urqu mach’aypi Señor Moiséspa qayllanta pasaspa, kikin kasqanta rikuchispan, iskay kuti kay willakusqayku qhawachisqan kikin amarakuyta churarqan.
And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves: For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods. Exodus 34:10–16.
Hinaspanmi nirqan: Qhawariy, ñoqaqa rimayniyta rurasaq qanwan; llapa runaykikuna ñawpaqenpi admirakuypaq ruwaykunata rurasaq, kay pachapi mana hayk’aqpas rurasqa, nitaq mayqin llaqtapipas; qan kasqayki chawpipi llapa runakunaqa Señorpa ruwayninta rikunqaku; imaraykuchus manchaypaqmi qanwan rurasqay. Kunan p’unchawpi kamachisqayta waqaychay; qhawariy, ñawpaqniykimanta qarqosaq amorreo runata, cananeo runata, hitita runata, ferezeo runata, heveo runata, jebuseo runatapas. Kikiykita allinta qhawakuy, ama mayman risqayki hallp’api tiyaqkunawan rimay ruranaykipaq, ichaqa chayqa chawpiykipi toqllaman tukunanpaq. Aswanpas altar-ninkuta thuñichinkichik, wak’a-ninkuta pakinkichik, mallki-wak’a sach’a-ninkutapas kuchunkichik. Ama huk diosman yupaychanaykichu; Señorqa, sutin Celoso kasqanrayku, celoso Diosmi. Ama hallp’api tiyaqkunawan rimay ruranaykipaq, mana chay diosninkuq qhepanman warmi-qhari hina purinqakuchu, diosninkuman sacrificiota haywanqakuchu, hukninta waqyasuqtiykipas qanta, haywasqanmanta mikhunkiman. Chaymanta ususin-kunatapas churiykikunapaq apakunkiman; ususin-kunaqa diosninkuq qhepanman warmi-qhari hina purispa, churiykikunatapas diosninkuq qhepanman warmi-qhari hina purichinqaku. Éxodo 34:10–16.
Twice God warned ancient Israel in this passage alone, and there are many other biblical testimonies of the command to ancient Israel that they were to make no covenants with the idolatrous nations around them. Those compromises began with ancient Israel’s rejection of God and His theocracy. When they desired a king, God allowed them to have a king and from that point on the majority of all the kings, and most certainly every king of the northern ten tribes disregarded that very command. The principle that required that Israel was separate and peculiar from the idolatrous nations around them was rejected and illustrated by the compromise that Constantine would later become a symbol of. Pergamos and Constantine represent the rebellion of Israel’s kings who introduced idolatry into God’s church. The falling away that began with king Saul typified the falling away of the Christian church that led to the captivity in spiritual Babylon. The sacred history beginning with king Saul onward until the captivity in Babylon is symbolized by the church of Pergamos. The captivity of seventy years that followed was the church of Thyatira.
Kay pasaje llaqtapi Diosqa iskay kuti willakurqan ñawpaq Israelman, chaymantapas Bibliaq huknin rikuchikuyninkuna achka kanku, maypipas ñawpaq Israelman kamachisqa kasqanta willanku: mana imatapas rimaykuyta ruwankuchu muyuriqninpi kachka ñak’aq dioskunata yupaychaq nacionkunawan. Chay kompromisokuna qallarikurqan ñawpaq Israelpa Diosta, hinallataq Paypa teocracianta mana chaskisqanwan. Reyta munasqankurayku, Diosqa saqirqan reyta hap’iyta, chay p’unchawmantaña llapa reykunamanta aswan hatun partin, astawanpas chiqaptaqa norte law chunka ayllukunapa sapa reyinpas, chay kamachiyta mana kasukurqachu. Chay kamachikuy paqarichisqan yachay, mayqan yachaymi munarqan Israelqa t’aqasqa, sapallan kasqanta muyuriqninpi kachka ñak’aq dioskunata yupaychaq nacionkunamanta, chay yachayqa ñak’arichisqa karqan; hinallataq rikuchisqa karqan chay kompromisowan, mayqantachus qhepamanta Constantino unancha tukunan karqan. Pergamo hinallataq Constantinoqa rikuchinku Israelpa reykunapa hatarikuyninta, paykuna Diospa iglesianman ñak’aq dioskuna yupaychayta yaykuchirqanku. Rey Saulwan qallarichisqa urmayqa rikch’akusqan karqan cristianokunapa iglesiapa urmayninman, mayqan urmaymi pusarqan espiritu Babilonpi prisionman. Rey Saulmanta qallarispa Babilonpi prisionkama chayasqa sagrado historiataqa Pergamopa iglesian unancharin. Chay qanchis chunka watapa prision qhepantataq Thyatirapa iglesian karqan.
Ephesus, represents the church that goes forth to conquer the Promised Land. Ephesus represents the time of Moses and the deliverance of Israel from the bondage of Egypt.
Éfesoqa, Aypasqa Hallp’ata atipaypaq lluqsiq iglesiata rikuchin. Éfesoqa Moiséspa pachasninmanta, hinaspa Israelpa Egiptupa wata-suyunchasqa kachkayninmanta qispichisqa kasqanmanta rikuchin.
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bibliaqa kay qhepa wiñaypaq miraypaqmi quri kaqninkunata tantarqan, huñurqanpas hukllapi watarqan. Tukuy hatun ruwaykuna, hinallataq ñawpa Testamentopi aswan chanin, manchay-uyarina rurakuykunaqa karqanku, kunanpas kay qhipa punchawkunapi iglesiapi kutimuspalla kachkanku.” Selected Messages, libro 3, 338, 339.
The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.
Egiptomanta qespichisqa willakuyqa qhepa p’unchaykunapim yapamanta ruwakusqa. Chayraykunmi Milleritakunapa willakuyninpipas yapamanta ruwakusqa. Chaymi Hermana Whiteqa sapa kuti chay willakuyta rimarin Milleritakunapa willakuyninta willaykuspa. Payqa 1844 watapi Hatun Llakikuyninta tantiyachin Hebreokunapa llakikuyninwan, Puka Qochapa ñawpaqenpi sayaspa, qhepanmanta Faraonpa soldadonkuna qayllaykamushaqtinku. Hinallataqmi Egiptomanta qespichisqa willakuyta Cristopa tiemponwan tantiyachin; chayrayku discipulokunapa chakata patapi llakikuyninqa rikuchisqa karqa Puka Qochapi llakikuyninwan, chaymi hinallataq 1844 watapi Hatun Llakikuynintapas rikuchirqan. Chakata patapi llakikuyqa Éfeso iglesiapa qallariyninta rikuchirqan. Moisespa tiempom, ñawpaq Israelpa qallariyninpi, Éfeso iglesiawan rikuchisqa, chaymi hinallataq Cristopa tiemponpi musuq Israelpa qallariynintapas rikuchirqan. Iskay willakuykunaqa Éfeso iglesiawanmi rikuchisqa kanku. Kaypi reqsichisqanchik cheqaqkunaqa watakunapa unaymanta Future for America nisqawan achka kuti llaqtapa ñawpaqenpi willasqaña kashan; chayraykun ñoqaqa huk qhawariyllatam qusani.
In the history of Christ, we find the beginning of the new covenant people who are being raised up as the previous covenant chosen people are being passed by. The history of Christ is the end of ancient Israel, and in the history of the deliverance from Egypt at the beginning of ancient Israel there was a previously chosen covenant people that were passed by for a new covenant people.
Cristopa historiampiqa tarisunchik musuq rimaykuy runakunapa qallariyninta, ñawpaq rimaykuy akllasqa runakuna saqisqa kashaqtinku, kay musuq rimaykuy runakuna hatarichisqa kashan. Cristopa historianninqa ñawpaq Israelpa tukukuyninmi, hinaspataq ñawpaq Israelpa qallariyninpi Egiptomanta qispichisqa kay historiapiqa huk ñawpaqta akllasqa rimaykuy runakuna karqanku, paykunata saqispa musuq rimaykuy runakunarayku.
In Christ’s history the former chosen people came to their final conclusion in the year 70 with the destruction of Jerusalem. At the beginning in the time of Moses the former chosen people died in the wilderness over a forty-year period, and Joshua and Caleb became the representatives of the new chosen people that were destined to carry the message to the Promised land as did the apostles of the Ephesian church time period carried the gospel to the world.
Cristopa historiapi, ñawpaq akllasqa llaqtaqa tukukuyninman chayarqan wata 70-pi Jerusalén llaqtapa thuñichisqanwan. Qallariyninpi, Moiséspa pachasninpi, ñawpaq akllasqa llaqtaqa chunlla pampapi wañurqan tawa chunka watakuna ukhupi, hinaspa Josuéwan Calebwanmi musuq akllasqa llaqtapa rantinchasqan karqanku, mayqinchus chayasqa karqanku willakuyta Apusqa Allpaman apanankupaq, imaynatachus Éfeso iglesiapa pacha tiempopi apostolkunaqa evangeliota kay pachaman aparqanku chayhinata.
The beginning and ending of ancient and also the beginning of modern Israel all identify a transition of a former chosen people unto a new chosen people. Upon the testimony of two or three a thing is established; and each of these three lines of witnesses identify the divorce of the previous chosen people and these witnesses possess the signature of Alpha and Omega, the One who identifies the end from the beginning. There will be a former chosen people that is passed by when God enters into covenant with the one hundred and forty-four thousand. God is not the author of confusion; He never changes and His word never fails.
Ñawpaq Israel ñawpa pachaq qallariyninpas tukukuyninpas, hinallataq kunan pacha Israelpa qallariyninpas, llapankunam huk ñawpaq akllasqa llaqtamanta huk musuq akllasqa llaqtaman tikrayta reqsichinku. Iskay utaq kimsa testigokunaq qhawayninwanmi imapas sayarichisqa kan; chay kimsa siqi testigokunam sapaqninpi reqsichinku ñawpaq akllasqa llaqtapa divorcianta, chay testigokunataq Alpha y Omegaq sellonta apanku, paymi qallariymanta tukukuynin reqsichiq. Kanqam huk ñawpaq akllasqa llaqtam, mayqanta Dios pasaykuspa saqerinqa, pachak tawa chunka tawa waranqawan pactota ruraspan. Diosqa mana pantaychaqchu; payqa hayk’aqpas mana tikranchu, siminpas hayk’aqpas mana pampachakunchu.
The deliverance from Egypt and the triumphs accomplished by God through Joshua are represented by the church of Ephesus, but Ephesus was destined to lose its first love. When Joshua was laid to rest another generation arose marking the period represented by Smyrna. Joshua’s wonderful work of clearing the Promised Land was never fully accomplished, for the people became satisfied with themselves and forsook the work given to Joshua. They lost their first love. That period continued until Israel rejected God and Samuel anointed king Saul, thus ushering in the church of Pergamos.
Egiptomanta qispichikuy, hinallataq Josué nisqawan Diospa rurashqan atipaykuna, Éfeso iglesiata rikuchinku; ichaqa Éfesoqa ñawpaq munakusqanta chinkachinanpaqmi kamasqa karqa. Josué samanaqman churakusqan qhipaman huk musuq miraymi hatarirqa, chaymi Esmirna nisqawan rikuchisqa pacha karqa. Josuépa admirakuy atina llamkaynin, Suyasqa Hallp’ata pichayqa, manam hayk’aqpas hunt’asqa tukuqchu karqa, llaqta runakunaqa kikinkumanta kusisqa kaspanku Josuéman qusqa llamk’ayta saqirparqanku. Ñawpaq munakusqankuta chinkachirqanku. Chay pachaqa Israelqa Diosta qichurikuspa Samuelqa rey Saúlta hawirqanankama purirqa; chayhinataq Pergamo iglesiapa yaykuyta qallachirqan.
“The message came to Smyrna, a church in Asia Minor, and likewise to the Christian church as a whole, during the second and third centuries. It was a time when paganism was making its final stand for supremacy in the world. Christianity had spread with wonderful rapidity, until it was known throughout the world. Some embraced the faith of Christ because of heart conversion, others, because of the might of argument brought to bear, and still others, because they could see that the cause of paganism was waning, and policy led them to the side that promised to be victorious. These conditions weakened the spirituality of the church. The Spirit of Prophecy, which characterized the apostolic church, was gradually lost. This is a gift which brings the church to which it is entrusted, into the unity of the faith. When there were no longer true prophets, false teachings spread rapidly; the philosophy of the Greeks led to a false interpretation of the Scriptures, and the self-righteousness of the ancient Pharisees, so often condemned by Christ, again appeared in the midst of the church. The foundation was laid during the two centuries preceding the reign of Constantine for those evils which were fully developed during the two centuries following. During this period, martyrdom became popular in many parts of the Roman Empire. Strange as this may seem, it is none the less true. It was the result of the relationship existing between Christians and pagans.
“Willakuyqa Smirnaman hamurqan, hinaspataq Asia Uchuy llaqtapi kaq iglesiaman, chay hinallataq cristiano iglesiata tukuy hinantinman, iskay ñiqin kaq kimsa ñiqin kaq pachak watakunapi. Chayqa huk pacha karqan mayqinpim paganismoqa kay pachapi aswan kamachikuq kayninta qhipa kutikama sayachispa kasharqan. Cristianismuqa musphay utqayllawan mast’arikusqa karqan, tukuy pachapi reqsisqa kanan kama. Wakinkunaqa Cristopa iñiyninta chaskirqanku sonqonku tikrasqa kasqanrayku; wakinkunataq, allin yuyaywan atipay atisqa rimaykunapa kallpanrayku; huk wakinkunataq, paganismopa causan pisiypaq tukusqanta rikuspanku, yuyaychakuyta qatirqanku chay atipayta prometiq ladoman. Kay imaymana kawsaykunaqa iglesiapa espiritu kayninta pisi yachachirqan. Profecíapa Espíritu, apostolkunapa iglesianta reqsichiq, pisiy-pisiyta chinkarqan. Kayqa huk donmi, maymanpas churakusqan iglesiataqa iñiypa hukllachasqanman pusaykuq. Manana cheqaq profetakuna kaptinqa, llulla yachachikuykuna utqayllata mast’arikurqanku; griegokunapa filosofía-nkuqa Qelqakunata pantasqa sut’inchayman pusarqan, hinallataq ñawpaq fariseokunapa kikinkuta justoq rikukuynin, Cristospa achka kuti huchachasqan, yapamanta iglesiapa chawpinpi rikurirqan. Constantinospa reynonman ñawpaq kaq iskay pachak watakunapi churakusqa karqan chay mana allinkunapa cimienton, chaykunam hunt’asqa wiñarirqan qhepan kaq iskay pachak watakunapi. Kay pachakuna ukhupiqa, martiriokuna kayqa Roma Imperiopa achka cheqnenkunapi munasqa tukurqan. Mayna mana suyay atina hina rikuriptinpas, chayqa ichaqa cheqaqmi. Chayqa cristianokunawan paganokunawan kaq tinkuyninkumanta paqarisqanmi karqan.”
“In the Roman world the religion of all nations was respected, but the Christians were not a nation, they were but a sect of a despised race. When they therefore persisted in denouncing the religion of all classes of men, when they held secret meetings, and separated themselves entirely from the customs and practices of their nearest relatives and most intimate friends, they became objects of suspicion, and often of persecution, by the pagan authorities. Often they brought persecution upon themselves, when there was no spirit of opposition in the minds of the rulers. In illustration of this spirit, history gives the details of the execution of Cyprian, bishop of Carthage. When his sentence was read, a general cry arose from the listening multitude of Christians, who said, ‘We will die with him.’
“Roma llaqtap pacha ukhupi llapa nacionkunap religionninkuqa yupaychasqa karqan, ichaqa cristianokunaqa mana huk nacionchu karqanku, aswanqa huk cheqnisqa ayllumanta huk sectallam karqanku. Chayrayku, llapa runa kastakunap religionninta mana allinpaq willakuspa sapa kuti qipakusqankurayku, pakasqa tantanakuykunata ruwasqankurayku, hinaspa aswan qayllapi ayllunkumanta hinaspa aswan sunqu-masinkumanta kausayniyuq ruwanakuykunamanta llapanmanta t’aqakusqankurayku, pagano autoridadkunapa ñawpaqenpi sospechasqa, achka kuti qatiykachasqa ima rikurisqa karqanku. Achka kutipi kikinankum chay qatiykachayta hap’irqanku, apuqkunap yuyayninpi mana ima chiqnikuy sunqu kasqaptinpas. Kay sunquta rikuchinapaq, historiaqa Cyprianopa wañuchisqa kayninmanta sut’inchaykunata qun, payqa Cartagopi obispo karqan. Sentencianta ñawirisqankupacha, uyarikuq cristianokunap achka runa tantiyasqanmantam huk hatun qapariy paqarirqan; paykuna nirqanku: ‘Paywan kuska wañusaqku.’”
“The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, a. d., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.
“Achka cristianokunam nisqankuna wañuyta chaskisqanku espirituwan, hinaspa gobiernopa cheqnikuyninta mana necesitashaqta kallpachisqankupas, ichapas ancha imawanpas tupasqa karqan 303 d. C. watapi ñak’ariy kamachikuy nisqapa lluqsiyninwan, emperador Dioclecianopa, yanapaqnintin Galeriuswan ima. Chay kamachikuyqa llapa hinantinpi mast’arikuq karqan, hinaspa chunka watakuna aswan kallpawan utaq pisilla kallpawan hunt’achisqa karqan.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.
Though Smyrna is one of the two churches that receive no rebuke from the Lord, the history testifies that those who were martyred during that period of time represents some whose motivations were based upon human and not divine impulses. The book of Judges opens by identifying the death of Joshua, and there is a verse that is repeated twice in the book which defines the history of the judges. The second time that verse is cited is the final verse of the book. The first verse of the book marks the end of Joshua and the last verse summarizes the history.
Smyrnaqa Señorpa mana piñakuyta chaskiq ishkay iglesiakunamanta huknin kaptinpas, historiami qhawachin chay pacha tiempopi wañuchisqa mártir runakunaqa wakinninkunaqa runapa, manataq Diosmanta hamuq munayninkunapi sayasqankuta. Jueces nisqa libruqa Josuépa wañuyninta reqsichispa qallarin, hinaspataq chay librupi iskay kuti kutichisqa huk versículo kan, chaymi juezkunapa historianta sut’ichan. Chay versículo iskay ñiqin kuti willakusqanqa librupa qhipa versículonpin kachkan. Librupa ñawpaq versículonmi Josuépa tukukuyninta señalaspa qhawachin, hinaspataq qhipa versículoqa historiata tukuyllanta huñuspa willan.
Now after the death of Joshua it came to pass, that the children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them?… In those days there was no king in Israel, but every man did that which was right in his own eyes… In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 1:1; 17:16; 21:25.
Josué wañusqan qhepataqa, pasaqmi karqa, Israelpa churinkunaqa Señor-ta tapukuspa nirqanku: “¿Pitaq ñawpaqtaq noqaykupaq Canaán llaqtayuqkunaman wicharinqa, paykunawan maqanakunapaq?”… Chay p’unchaykunapiqa manam rey kanchu karqa Israelpi, ichaqa sapa runam imatachus kikimpa ñawinkunapi allin kasqanta ruwarqa… Chay p’unchaykunapiqa manam rey kanchu karqa Israelpi: sapa runam imatachus kikimpa ñawinkunapi allin kasqanta ruwarqa. Jueces 1:1; 17:16; 21:25.
As in the history of Smyrna “self” was a primary theme from the beginning to the end. Because they had no king, they determined to do whatever they chose to do. The lack of guidance was what Haskell identified in the history of Smyrna that was represented by no active Spirit of Prophecy. In both histories a lack of guidance opened the door for decisions to be made based upon a person’s own motivations. Ephesus represents the deliverance from Egypt. The history recorded in the book of Judges is represented by the church of Smyrna. From king Saul until the Babylonian captivity is represented by the church of Pergamos and the captivity in Babylon is represented by the church of Thyatira.
Hinallataq Smirnaq willakuypiqa qallariymanta tukukuyninkama “kikin” nisqa yuyaymi hatun tema karqa. Mana reyniyuq kaspankum, imatapas ruwanankupaq akllakusqankuta ruwanankupaqmi kamarikurqanku. Pusaqpaq mana kasqanmi Haskellpa nisqanman hina Smirnaq willakuypi reqsichisqa karqa, mana llamk’aq Profecía Espíritu kasqanwan. Iskay willakuykunapim pusaqpaq mana kasqan kicharirqan punkuta, runapa kikin munayninman hina ruwanakuna ruwasqa kananpaq. Éfesoqa Egiptomanta qespichisqa kayta reqsichin. Jueces sutiyuq qillqapi qillqasqa willakuyqa Smirna iglesiata reqsichin. Rey Saúlmanta Babiloniapi apasqa kaykamaqa Pérgamo iglesiata reqsichin, Babiloniapi apasqa kaytaq Tiatira iglesiata reqsichin.
In agreement with the phenomenon identified by the pioneers there is a four and three division in the churches, seals and trumpets, and the first four churches in ancient Israel’s history begin with the Egyptian captivity and end with the Babylonian captivity, for the Alpha and Omega always identifies the end with the beginning. The first four churches in modern Israel’s history begin with the subjection of the Jews to Roman authority and the four churches end with the subjection of the spiritual Jews to spiritual Rome for twelve hundred and sixty years.
Ñawpaq yachachiqkunapa reqsisqan rikch’akuyninwan hukllachasqa kasqanman hina, iglesiakunapi, sellokunapi, waqra trompetakunapipas tawa chaymanta kimsa rakiy kan; ñawpa Israelpa historiapi ñawpaq tawa iglesiaqa Egiptopi prisionwan qallarin, Babiloniapi prisionwan tukuyninman chayan, imaraykuchus Alpha hinallataq Omegaqa sapa kuti qallariyta tukuyninwan reqsichin. Kunan pacha Israelpa historiapin ñawpaq tawa iglesiaqa judíokunapa Romapa kamachikuyninman uraychasqa kayninwan qallarin, chay tawa iglesiaq tukukuynintaq espiritu judíokunapa espiritu Roma-man uraychasqa kayninwanmi tukukun, waranqa iskay pachak soqta chunka watakunapaq.
What followed Thyatira was Sardis, which began when they came out of the Babylonian captivity typified by Thyatira. Sardis is the church which had a name that it lived, but it did not live. Their profession of life was a lie. Interestingly enough, of all the seven churches it is the word Sardis that has no definition. Definitions have been assigned to Sardis based upon the context of the history and verses, but there is no etymological definition of the name. It has a name, but it doesn’t.
Tiatirata qhipataqa Sardis karqa, maymi qallarikurqa Tiatirawan rikch’achisqa Babilonia watasqa kasqankumanta lluqsisqanku p’unchawkunapi. Sardisqa iglesia kasqa, mayqinchus sutiyuq karqa kawsashasqanmanta, ichaqa manam kawsarqachu. Kawsayniyuq kasqankumanta rimayninqa llullakuynin karqa. Aswanpis, qanchis iglesiakunamantaqa Sardis nisqa simi sapallanmi mana ima sut’inchayninwanqa tarikunchu. Sardismanqa sut’inchaykuna churakusqaña kanku historiapa chay contexto-ninmanta hinallataq versículokunamanta, ichaqa sutimantaqa manam etimológico sut’inchayqa kanchu. Sutiyuqmi, ichaqa manam kanchu.
“But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.” The Great Controversy, 24.
“Ichaqa iskay kaq temploqa manam ñawpaqninman hina hatun sumaq kaypiqa kaqchu; nitaqmi chay ñawpaq temploman hina Diospa kayninmanta rikuy atisqa señal-kunakuwan sapaqchasqachu karqa. Manam ima atiyniyuq mana runapa kallpanmanta kaq ruwasqapas rikuchirqachu paypa sapaqchasqa kachkananta qillqananpaq. Manam ima k’anchay phuyu rikurqachu musuq sayarichisqa santuario hunt’asqanta. Manam hanaq pachamanta nina uraykamurqachu altarninpi sacrificiota ruphachinanpaq. Shekinahqa manañam querubinkunapa chawpinpi, aswan santu lugarninpi, tiyarqanchu; arcapiwan, kuyapayakuq tiyana, hinallataq testimoniopa qillqasqa tablaskunapas manam chaypi tarikurqachu. Manam hanaq pachamanta ima rimaypas uyarikurqachu tapukuq sacerdoteman Jehovápa munayninta yachachinanpaq.” The Great Controversy, 24.
After the Babylonian captivity they rebuilt Jerusalem and the temple. They then had a name again, for God had promised to put His name in Jerusalem. But His name represents His character, and the lack of His personal presence identified that they had the name that represented life, but in reality, they no longer had the presence that produces life. All they really had was profession and pretense.
Babilonia llaqtapi preso kasqankumanta qhipamanqa Jerusalénta hinaspa templota yapamanta hatarichirqanku. Chaymantaqa sutiyuq yapam karqanku, Diosqa prometisqanrayku Sutin Jerusalénpi churayta. Ichaqa Sutinqa Karakterninta rikuchin, paypa kikin kaq Presencianta mana kapusqanmi reqsichirqan: kawsayta rikuchiq sutiyuq kasqankuta, ichaqa cheqaqpim manaña kasharqanku chay kawsayta paqarichiq Presenciayuq. Cheqaqtapuni paykunaqa kapurqanku profesionnillatawan llullakuynillatawan.
The last voice in Sardis promised of an Elijah who would come before the great and terrible day of the Lord. For ancient Israel the destruction of Jerusalem was the great and dreadful day of the Lord. For this reason, Sister White refers to Jerusalem’s destruction in 70AD as an illustration of the great and dreadful day of the Lord represented as the seven last plagues. The church of Philadelphia began with the voice of John the Baptist crying in the wilderness, thus typifying the voice of William Miller. The voices of John the Baptist and William Miller were presenting the Laodicean message to a people who believed everything was alright, when everything was all wrong. Both John the Baptist and William Miller laid the ax to the root of the tree. The message to Sardis was that there were “a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.” John the Baptist and William Miller represent those who came out of the time period represented by Sardis and were worthy to walk with Christ.
Sardispi qhipa qapariyninmi hatun, manchakuy p’unchaw Señorpa manaraq chayamuchkaptin hamunan Elíasmanta nisqa karqa. Ñawpaq Israelpaq, Jerusalén llaqtapa thuñichisqa kayninmi Señorpa hatun, manchay p’unchawnin karqa. Chayraykun Sister Whiteqa 70 d.C. watapi Jerusalénpa thuñichisqa kayninta rimarin, Señorpa hatun, manchay p’unchawninpa rikch’aynin hina, qanchis qhipa plagas nisqakunapi rikuchisqa kasqanta. Filadelfia iglesiaqallariyninqa Juan Bautistapa chunlla pampapi waqyaspa qapariyninwanmi qallarikun; chaymi William Millerpa qapariyninta rikch’achin. Juan Bautistapa, William Millerpa qapariyninkunapas Laodiceapa willakuyninta willarqanku huk llaqtaman, llapa imapas allin kasqanta yuyasqankuman, chayqa llapa imapas pantasqa kaptin. Iskayninpas, Juan Bautistapas William Millerpas, sach’apa saphinman hach’ata churaykurqanku. Sardisman willakuypi nisqa karqa: “Sardisllapipas wakin sutikuna kanku, paykunaqa p’achankuta mana qhellichirqankuchu; paykunaqa yuraq p’achawanmi ñoqawan purinqaku: imaraykuchus paykunaqa chaypaq hinalla kanku.” Juan Bautistapas William Millerpas chaykunatan rikuchinku, Sardiswan rikuchisqa pacha tiempomanta lluqsispa, Cristowan puriypaq hinalla kasqankuta.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Waranqakuna pusasqa karqanku William Millerpa willakusqan chiqaq kayta jap’iyta, hinaspataq Diospa kamachinkuna hatarichisqa karqanku Elíaspa espiritunwan atiyninwan kay willakuyta willanaykupaq. Imaynan Juan, Jesuspa ñawpaq puriqnin, chay hina, kay llakiy willakuyta willaqkunaqa obligasqa kasqankuta musyarqanku sach’apa sapinman hach’ata churayta, runakunatataq waqyayta arrepentimientoman hina allin rurayninkupa ruruyninkunata apamunankupaq. Paykunapa testimoniunkuqa iglesiakunata rikch’achinampaq, sinch’ita takiykunampaq, hinaspataq cheqaq kasqankuta qhawachinampaq kamasqa karqan. Hinaspataq hamuq phiñakuymanta ayqekunankupaq chay llakiy willakuy waqyasqa kaptin, askha iglesiakunawan huñusqa kaqkuna hampiq willakuyta chaskirqanku; paykunaqa qhawarqanku qipanman kutirisqankuta, hinaspataq arrepentimientomanta hayk’aq waqayninkuwan, ukhu almanankupi sinchi nanaywan, Diospa ñawpaqenpi p’ampachakuspa uraykuchikurqanku. Hinaspataq Diospa Espiritun paykunapi samariptin, yanaparqanku qayllata waqyayta: ‘Diosta manchakuychik, Payman yupaychayta qoychik; imaraykuchus Paypa juzgayninpa horan chayamunña.’ ” Early Writings, 233.
The seven churches of Revelation represent the history of the apostles until the Second Coming of Christ, and the seven churches also represent the history of ancient Israel from the prophet Moses until the first coming of Christ.
Apocalipsispi qanchis iglesiakuna rikuchinku apostolkunaq historianta Cristoq Iskay Kutimuykama, hinallataq chay qanchis iglesiakunaqa rikuchinku ñawpa Israelpa historianta profeta Moisesmanta Cristoq ñawpaq kutin hamuyninkama.
“The trials of the children of Israel, and their attitude just before the first coming of Christ, illustrate the position of the people of God in their experience before the second coming of Christ.
“Israelpa wawanakunapa ñak'ariyninkuna, hinaspa imayna kasqankuchus Cristopa ñawpaq hamuyninman manaraq chayashaqtin, chaymi Diospa llaqtanpa kasqanta rikuchin Cristopa iskay kaq hamuyninman manaraq chayashaqtin imayna experienciankupi kashaqtin.”
“Satan’s snares are laid for us as verily as they were laid for the children of Israel just prior to their entrance into the land of Canaan. We are repeating the history of that people.
“Supaypa trampankankunaqa noqanchispaq churakusqanmi cheqaqtapuni, imaynan Israelpa churinkunapaq churakusqanku hina, Canaán allpaman yaykunankupaq manaraq. Noqanchisqa chay llaqtapa historianta yapamanta kutichisunchis.”
“Their history should be a solemn warning to us. We need never expect that when the Lord has light for his people, Satan will stand calmly by and make no effort to prevent them from receiving it. Let us beware that we do not refuse the light God sends, because it does not come in a way to please us. . . . If there are any who do not see and accept the light themselves, let them not stand in the way of others.
“Paykunapa historiankunam ñuqanchikpaq huk ancha llakiywan yuyachiq willakuy kanan. Mana hayk’aqpas suyananchikchu, Señorqa llaqtanpaq k’anchayniyuq kaptin, Satanásqa upallalla qhepakuspa mana imatapas ruwasqanta, chay k’anchayta chaskinankuta hark’ananpaq. Allinta qhawakusun, ama Diospa kachamusqan k’anchayta mana munaspanchikqa qochuykuchunchu, ñuqanchikta kusichiwaq ñanpi mana hamusqanrayku.... Sichus wakinkuna mana kikinkupaq chay k’anchayta rikunku hinaspa chaskinkuchu, ama hukkunapa ñanninkupi sayaspa hark’achunchu.”
“‘I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.’
“‘Kay p’unchaymi hanaq pacha chaymanta kay pachatawan qamkunaq contraykipi testigokuna kananpaq waqyaykuni: kawsayta wañuytawan, saminchayta ñakaytawan ñawpaqniykipi churamurqani; chayrayku kawsayta akllay, qamwan mirayniykiwanpas kawsanankupaq; Señor Diosniykita munakunkiqpaq, paypa siminta kasukunkiqpaq, paymanpas hap’ipakunkiqpaq; paymi kawsayniyki, p’unchayniykikunaq unay kawsaynin; Señorpa taytaykikunaman, Abrahamman, Isaacman, Jacobmanpas jurarusqan hallp’api tiyanaykipaq, paykunaman qosqankupaq.’”
“This song was not historical but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory.
Kay taki mana ñawpa pachaspa pasasqankunamanta historiatachu karqan, aswanpas proféticomi karqan. Diospa llaqtanwan ñawpa pachaspi admirakuypaq rurayninkunata willaspapas, hamuq pacha hatun rurasqakunatapas ñawpaqman qhawachirqan, iñiqkunaq qhipa atipayninta, Cristo iskay kaq kutipi atiywanpas qhapaq k’anchayninwanpas hamuqtin.
“The apostle Paul plainly states that the experience of the Israelites in their travels has been recorded for the benefit of those living in this age of the world, those upon whom the ends of the world are come. We do not consider that our dangers are any less than those of the Hebrews, but greater.” Healthful Living, 280, 281.
Apóstol Pabloqa sut’ita ninmi Israel runakuna puriyninkupi ima pasasqankuta qillqasqa kasqanta kay pachapa kay pacha tiempopi kawsakukkunapa allinpaq, paykunapaqmi kay pachapa tukukuyninkuna chayamusqa. Mana yuyanchikchu ñuqanchikpa peligrokunata Hebreo runakunapaq kaqkunamanta aswan pisillataq kasqanta, ichaqa aswan hatunta. Healthful Living, 280, 281.
The deliverance from Egypt is represented by the church of Ephesus, and the symbol of the church of Ephesus in that history was Joshua. After those who God brought out of Egypt failed ten successive tests, the Lord removed the covenant from the rebels and gave it to Joshua and Caleb.
Egiptomanta qispichisqa kayqa Éfeso iglesiapi rikuchisqa kachkan, chay historiapi Éfeso iglesiapa unanchaqninqa Josué karqan. Diospa Egiptomanta orqomusqan runakuna chunka qatiq-pruebakunapi mana allinta ruwasqankumanta qipaman, Señorqa rebeldekunamanta pactota qichurqan, hinaspataq Josuemanwan Calebman qorqan.
Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:28–30.
Paykunaman: Cheqaqtapunin kawsani, nispa Señor, imaynachus rimarirqankichik ñuqaqa rinriykunapi, chhaynallataqmi qankunaman rurasaq: Aya masiykikuna kay ch'in p'ampapi urmankaq; tukuy yupasqa kasqaykichik, llapa yupayniykichikman hina, iskay chunka watayuqmanta wichayman, ñuqapa contraypi rimarirqakuna, mana haykunqachu allpaman maymantachus jurarqani chaypi tiyachinaykipaq, Jephunnepa churin Calebta, hinallataq Nunpa churin Josueta mana yupaykuspa. Números 14:28–30.
Sister White identifies that Joshua and Caleb represent those “upon whom the ends of the world are come,” who “make a covenant with God by sacrifice.”
Paní Whiteqa reqsichin Josuéwan Calebwan rikch’achisqankuta kay pachaq tukukuyninkuna hamusqanmanta hapiqkunata, paykunataq “Dioswan sacrificiorayku tratota ruwanku” nisqankuta.
“For our admonition, upon whom the ends of the world are come, was this history recorded. How often the people of God today live over the experience of the children of Israel! How often they murmur and complain! How often they draw back when the Lord bids them go forward! The cause of God is suffering for want of men like Caleb and Joshua, men of fidelity and unshaken trust. God calls for men who will give themselves to him to be imbued with his Spirit. The cause of Christ and humanity demand sanctified, self-sacrificing men, men who will go forth without the camp, bearing the reproach. Let them be strong, valiant men, fit for worthy enterprises, and let them make a covenant with God by sacrifice.” Review and Herald, May 20, 1902.
“Ñoqanchikpaq yuyaychanapaqmi, kay pachakunaq tukukuyninkuna chayamushqan runakunaqpaq, kay willakuy qillqasqa karqa. ¡Hayk’a kutitaq kunan p’unchaykuna Diospa llaqtan Israelpa churinkunaq kawsayta yapamanta kawsanku! ¡Hayk’a kutitaq rimarinku, waqllirinku! ¡Hayk’a kutitaq kutiripayanku, Señor ñawpaqman purinankupaq nisqanpi! Diospa causanmi ñak’arishan Caleb hina, Josué hina runakunaq mana kaptinrayku, cheqaq sonqoyuq, mana kuyukuq confiayniyuq runakunaq. Diosqa waqyanmi payman kikinkuta qusqanku, Espiritunwan hunt’asqa kananpaq, chay hina runakunata. Cristoq, hinallataq runa kaypa causanmi mañan ch’uyachasqa, kikinkuta qukuq runakunata, campamentomanta hawaman lluqsiq, p’enqayta apaq runakunata. Kallpallapaq kachun, sinchi sunquyuq runakuna kachun, allin ruwaykunapaq hinachasqa; hinaspataq sacrificiowan Dioswan pactota ruwachunku.” Review and Herald, May 20, 1902.
The covenant that is renewed, as represented by the covenant being renewed with Joshua and Caleb, is the covenant with the one hundred and forty-four thousand and the great multitude. It is renewed after the original covenant chosen people are divorced from God and assigned to die in the wilderness. The covenant with the hundred and forty-four thousand is accomplished in the very same history that a former chosen people is rejected.
Kuti musuqmanta ruwasqa alianza, Josuéwan Calebwa alianza musuqmanta ruwasqa hina rikuchisqa kasqanman hina, huk pachak tawa chunka tawa waranqa runakunawan hatun achka runa tantanakuywan alianza kan. Chayqa musuqmanta ruwasqa kachkan ñawpaq alianza akllasqa llaqtan Diosmanta divorciasqa kasqan qhepaman, ch’in pampa-pi wañunankupaq churakusqa kasqankuman hina. Pachak tawa chunka tawa waranqa runakunawan alianzaqa hunt’asqa kachkan chay kikin historiapi maypin huk ñawpaq akllasqa llaqta rechazado kasqa.
Ephesus means desirable and the work accomplished by both Joshua and the early church was “desirable.” When Joshua led God’s people into the Promised Land, he went forth conquering. The first seal runs parallel with the church of Ephesus, and is represented by a white horse that goes forth conquering. This was true of Joshua and of the apostolic church. The first seal runs parallel to the church of Ephesus in both ancient and modern Israel.
Éfeso nin “munasqa” nisqayuqmi, hinaspa Josuépaqpas ñawpaq iglesiapaqpas ruwasqan llamk’aqninqa “munasqa” karqan. Josué Diospa llaqtanta Simiqallpaman pusaspa, atispa lloqsirqan. Ñawpaq selloqa Éfeso iglesiwan kuskan purin, hinaspa atispa lloqsiq yuraq caballowanmi rikuchisqa. Kayqa Josuépaqpas apostóliko iglesiapaqpas cheqaqmi karqan. Ñawpaq selloqa Éfeso iglesiwan kuskan purin, ñawpaq Israelpipas kunan p’unchawkuna Israelpipas.
Smyrna is derived from the word “myrrh” which is an oil that was used for embalming the dead. The second seal is represented by a red horse who was given “a great sword” and “power” to take “peace from the earth” which meant that men in that history would “kill one another.” The second seal runs parallel to the church of Smyrna and it represents the authority given to God’s enemies allowing them to overcome and kill God’s people. This was fulfilled in the period following the apostolic church and also in the history of the Judges. In both histories God allowed powers outside of God’s people to bring warfare and death upon His people. In the apostolic church that warfare was motivated by the rejection of the religion of Christ, which in the previous period of Ephesus had been invincible as it carried the gospel to the world. The motivation of the enemies of God’s people in the period of the Judges was based upon the previous period of Ephesus, where God demonstrated his power upon Egypt and the following nations that Joshua had been used to conquer. The second seal runs parallel to the church of Smyrna in both ancient and modern Israel.
Esmirna sutimun “mirra” nisqamanta hamun; chayqa wañusqakunata mallk’achinapaq llamk’achisqa huk aceite karqan. Iskay kaq selluqa puka caballuwan rikuchisqa kachkan, paymanmi qosqa karqan “hatun espada” hinaspa “atiy” “kay pachamanta samayta” apaqtin, chaymantaqa chay historiapi runakunaqa “huknin hukninta wañuchinqaku” nisqanta niy. Iskay kaq selluqa Esmirna iglesiwan parallelopi purin, hinaspataq Diospa awqankunaman qosqa kamachiyta rikuchin, chaywanqa Diospa llaqtanta atipayta hinaspa wañuchiyta saqesqa karqanku. Kayqa hunt’asqa karqan apostolkunapa iglesianta qhipaman hamuq pacha ukhupi, hinaspataq Juecespa historiapipas. Iskay historiakunapipas Diosqa saqerqan Diospa llaqtanmanta hawa atiyniyuqkunata paypa llaqtanman maqanakuyta hinaspa wañuyta apamunankupaq. Apostolkunapa iglesiapiqa chay maqanakuyqa Cristopa religionninta mana chaskisqankurayku karqan; ñawpaq Efeso pacha ukhupi ichaqa chay religionqa mana atipay atisqa karqan, allin willakuyta kay pachaman apanqanrayku. Juecespa pacha ukhupi Diospa llaqtanpa awqankunapa yuyayninqa ñawpaq Efeso pacha nisqapi sayasqa karqan, maypichus Diosqa Egiptopi hinaspa Josuépa maquinwan atipachisqa qatiq nacionkunapi atiyninta rikuchirqan. Iskay kaq selluqa Esmirna iglesiwan parallelopi purin, ñawpaq hinaspa kunan Israelpipas.
Pergamos means a “fortified citadel,” thus representing a castle of a king. The third seal runs parallel to Pergamos and represents the history where human judgment is carried out by the kings of the land in opposition to God’s judgment. Thus, the measurement, or the judgment which is represented by the “two” scales that weigh the “wheat,” “barley,” “oil” and “wine;” identifies royal human authority, which is always flawed in relation to God’s judgment. Remember that an honest measuring or an honest weighing does not require two scales. Two scales represent unequal judgment.
Pérgamo sutiy “sinchita llaqta pukyu” ninanmi, chaymi huk reypa castillonta rikuchin. Kimsa kaq selloqa Pérgamowan tupachisqa purin, hinaspapas chay historiata rikuchin maypichus runakunaq taripaynin allpapa reykunawan Diospa taripayninman contra rurakun. Chayrayku tupuy, icha taripay, mayqinchus “iskay” balanzawan “trigo”-ta, “cebada”-ta, “aceite”-ta, hinaspa “vino”-ta llasanankupaq rikuchisqa, rey hina runa kamachiy taripayniyoq kasqanta reqsichin, mayqinchus Diospa taripayninwan tupachispa sapa kuti pantasqa kachkan. Yuyariychik: cheqaq tupuy icha cheqaq llasayqa mana iskay balanzata munanchu. Iskay balanzakunaqa mana kikillan taripayta rikuchin.
The “barley” is a symbol of the Passover festival’s “first fruit” offering, the “wheat” is a symbol of the Pentecostal festival’s offering of the “two wave loaves.” The “oil” is a symbol of the Holy Spirit and the “wine” is a symbol of doctrine. Pergamos in the time of ancient Israel is the period of the compromising kings of Israel who brought judgment upon God’s system of worship represented by the Passover through Pentecostal season. The truths of God’s word are represented by the “wine” and “oil.” In both ancient and modern Israel, the church of Pergamos is the period when Satan attempts to accomplish what he could not do through the shedding of blood in the history represented by Smyrna. In Pergamos Satan attempted to destroy God’s people and God’s truth through compromise, not by the shedding of blood as represented in Smyrna. The compromise of the kings of ancient Israel typifies the compromise of Constantine in modern Israel.
“Cebada” nisqaqa Pascua raymipa “ñawpaq ruruchan” qowaypa unanchaqninmi; “trigo” nisqaqa Pentecostés raymipa “iskay kuyuchisqa t’antakunata” qowaypa unanchaqninmi. “Aceite” nisqaqa Espíritu Santopa unanchaqninmi, “vinu” nisqaqa yachachiy-pa unanchaqninmi. Pergamo, unay Israelpa p’unchayninkunapi, Israelpa allin yuyaymanta sapanchakusqa reykunapa pacha-kawsayninmi; paykunaqa Pascuamanta Pentecostés pachakama Diospa yupaychana nisqan sistemanman taripayta apamurqanku. Diospa siminpa cheqaqkunaqa “vinu”wan “aceite”wanmi unanchasqa kanku. Unay Israelpipas, kunan pacha Israelpipas, Pergamo iglesiapa pacha-kawsayninqa Satanáspa munayninmi ruwaspa tukuyta imatapas, Smyrnawan unanchasqa historiapi yawar ichhuywan mana atisqanta. Pergamopi Satanásqa Diospa llaqtanta, hinallataq Diospa cheqaqninta, sapanchakuywan tukuyta munarqa, mana Smyrnapi unanchasqa hina yawar ichhuywanchu. Unay Israelpa reykunapa sapanchakusqankuqa kunan pacha Israelpi Constantino-pa sapanchakusqanmanmi rikch’akun.
Thyatira means “sacrifice of contrition” and speaks to the spirit of martyrdom that God provides to His people that are slain for His name. The sacrifice of contrition represents the willingness to serve Christ in severe circumstances as represented by Daniel, Shadrach, Meshach and Abednego during the captivity of the seventy years; and it also represents the sacrifice of the Waldensians, the Huguenots and others who were tortured, imprisoned, slandered and slain by the papal authority during the history of the twelve hundred and sixty years. The fourth seal runs parallel to the church of Thyatira and represents the persecution by ancient Babylon against ancient Israel and the persecution by modern Babylon against modern Israel. The history of both captivities first required a falling away from truth which Israel’s kings and the emperor Constantine accomplished. Both prepared the way for a period represented by Thyatira.
Tiatira ninan “llakiywan haywarisqa” nisqanta, hinaspataq Diospa sutinrayku wañuchisqa llaqtanman Dios qosqan martir kaypa espiritunta rimarin. Chay llakiywan haywarisqa sacrificioqa Cristota sinchi sasa kawsaypi sirvinapaq munayta rikuchin, imaynachus Daniel, Sadrac, Mesac, hinaspa Abed-nego qanchis chunka watayuq prisionpi kasqankupaq rikuchirqanku; hinaspataq Waldenses, Hugonotes, hukkunawan kuska, papal autoridadpa makimpi ñak’arichisqa, wichq’asqa, llullakuywan qillqasqa hinaspa wañuchisqa runakunapa sacrificiontapas rikuchin, chunka iskay pachak suqta chunka watakunapa historiankupi. Tawa kaq sellopas Tiatira iglesiwan kuskan purin, hinaspataq ñawpaq Babiloniapa ñawpaq Israel contra qatiykachayninta, hinaspa kunan Babiloniapa kunan Israel contra qatiykachaynintapas rikuchin. Iskay prisionkunapa historiankunapas qallariypi cheqaq kaymanta urmayta mañakurqan, chaytaqa Israelpa reykuna hinaspa emperador Constantino ruwarqanku. Iskayninpas Tiatirawan sut’ichasqa pacha hamunampaq ñan paskarqanku.
Sardis has no meaning in agreement with it professing a name, but the profession is a lie. The presence of the Shekinah never manifested in the second temple. The presence of Christ never manifested in the history of Sardis. The reformation of the Dark Ages was essentially a series of one step forward and two steps back. The work that the history of Sardis was supposed to accomplish in the Protestant Reformation was never finalized.
Sardisqa mana allinta qespichkanchu sutiyuq kasqanmanta rimanawan tupaqtinpas, ichaqa chay rimanqa llullakuymin. Shekinahpa kachkayninqa mana hayk’aqpas iskay kaq templopi rikurirqanchu. Cristopa kachkayninqa mana hayk’aqpas Sardispa historiampi rikurirqanchu. Tutayay Pacha Reformaqa, cheqaqpuni, huk qatam ñawpaqman purispa iskay qatata qhepaman kutiy karqan. Chay llamk’aymi Sardispa historiampi Protestante Reforma nisqapi ruwasqa kananpaq karqan, ichaqa mana hayk’aqpas tukuchisqa karqanchu.
Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.
Filadelfia sutiyqa wawqi-panakuy munaymi niy, hinaspa mana atikunchu wawqiykita munayta, mana ñawpaqta Diosta munaspaqa.
If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. 1 John 4:20, 21.
Sichus huk runa ninqa, “Diosta munakuni,” nispa, wawqinta cheqnikun chayqa, llullaqmi: imaraykuchus pipas rikusqan wawqinta mana munaspaqa, ¿imaynataq mana rikusqan Diosta munayta atinman? Kay kamachiytataq paymanta chaskirqanchik: pichus Diosta munan, wawqintapas munananmi. 1 Juan 4:20, 21.
Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.
Filadelfiaqa Diosta munakuq iglesiata rikuchin, chayraykun Filadelfiapaq mana ima huchachasqa ni qhawch’iychu kachkan.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:7–12.
Filadelfia llaqtapi iglesiapa angelninman qillqay: Kaykunatan nin chay Santoqa, chay Cheqaq kaq, Davidpa llavenniyoq kaq, kichariptin mana pipas wichq’ayta atinchu; wichq’ariptinpas mana pipas kichayta atinchu: Ruwasqaykikunatan reqsini: qhawariy, ñawpaqniykipi huk kichasqa punkutan churani, chaytaqa mana pipas wichq’ayta atinchu; aswan pisilla kallpayki kaptinpas, simiytapas waqaycharqankin, sutiytapas mana ñeqerqankichu. Qhawariy, Satanaspa sinagoganmanta kaqkunatan, judíokuna kasqankuta nispa mana chaychu kaspa llullakuqkunata, qampa chakiykikuna ñawpaqman hamuspa k’umuykukuchinqa, hinaspa qamtan munakusqayta yachanqaku. Pacienciaypa simiyta waqaychasqaykiraykun, noqapas waqaychasqaykin tentacionpa horanmanta, kay pachapi llapa runakunaman hamuq, allpapi tiyaqkunata pruebayta. Qhawariy, utqayllatan hamuni: kapusqaykita sinchita hap’ipakuy, ama pipas coronaykita qechusunaykipaq. Atipaqtaqa Diosniypa templonpi huk pilarninman ruwasaq, manataqmi chaymanta lluqsinqachu; paypa patanman qillqasaq Diosniypa sutinta, Diosniypa llaqtanpa sutinta, chay musuq Jerusalén llaqtapa sutinta, Diosniymanta hanaq pachamanta uraykamuchkan chaypa; hinaspa paypa patanman qillqasaq musuq sutiytapas. Apocalipsis 3:7–12.
Philadelphia is given “the key of David,” and in the Philadelphian history of ancient Israel they were given the Son of David, which represents among other things the prophetic principle of Alpha and Omega, the first and the last. That key represents the methodology of “historicism.” In the period represented by the Philadelphian church at the end of ancient Israel the very Author of biblical prophecy was the key. In the period represented by the Philadelphian church in the Millerite history William Miller was given the key. In those two histories Christ dealt with Jews who thought they were the sons of Abraham, but they were not. Miller dealt with Protestants who thought they were spiritual Jews, but were not.
Filadelfiaman qosqaman qorqasqa “Davidpa llavin” quyku, hinaspataq ñawpa Israelpa Filadelfiaman rikch’akuq historiapim Davidpa Churinta qusqaku, chaymi huk imakunawan kuska Alpha y Omegapa profetiku kamachiy-nisqanta rikuchin, ñawpaq kaqtaq qhipa kaqtaq. Chay llaviqa “historicismo” nisqa metodologiyata rikuchin. Ñawpa Israelpa tukuyninpi Filadelfia iglesiaman rikch’akuq pacha ukhupim biblia profeciap Qillqaqninqa kikin llavi karqa. Milleritakunapa historiankupi Filadelfia iglesiaman rikch’akuq pacha ukhupim William Miller-man llavita qusqaku. Chay ishkay historiakunapim Cristoqa judío runakunawan rimanakurqa, paykunaqa Abrahampa churinkuna kasqankuta yuyarqaku, ichaqa mana chayna karqachu. Millerqa protestantekunawan rimanakurqa, paykunaqa espíritu nisqapi judío kasqankuta yuyarqaku, ichaqa mana karqachu.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.
Pipas rinriyuq kaq, uyarichun Iglesiakunaman Espíritu nisqanta. Apocalipsis 3:13.
Laodicea means a people judged, and the Laodiceans, the Jews of Christ time period, were ultimately judged in 70AD at the destruction of Jerusalem. The ultimate judgment of apostate Protestantism takes place in the Sunday law crisis, but they met their judgment when they rejected the first angel’s message in the spring of 1844, and were then divinely pronounced as the daughters of Babylon. Those fallen Protestants typify Laodicean Adventism in the last days of the investigative judgment.
Laodicea nisqaqaqa “runakuna taripakusqa” ninanmi, hinaspa Laodicea runakuna, Cristoq pacha tiempompi judíokunaqa, tukukuyninpi taripakusqaku 70 d.C. watapi Jerusalén llaqtapa thuñisqanpi. Protestantismo apóstataq qhepa taripakuyninqa domingo ley krisispin pasakuni, ichaqa taripakuyninkuta tarirqanku ñawpaq angelpa willakuyninta 1844 watapa pawqar killakunapi mana chaskisqankurayku, hinaspa chaymantaqa hanaq pachamanta rimarisqaku Babiloniapa ususinkuna kasqankuta. Chay urmasqa protestantekunaqa rikch’achkanku qhepa p’unchaykunapi juicio investigadorpa tukukuyninpi Adventismo Laodicense-ta.
We have now essentially reviewed several various ways in which the seven churches of Revelation can be correctly understood as prophetic symbols and thereafter prophetically applied. But they must be understood and applied within the context of the prophetic rules “that have been given us by the highest authority.”
Kunanqa, Apocalipsispi qanchis iglesiakuna imaymana hina allinpaq hamut’asqa kananpaq, profetapa unanchaqnin hina, chaymantaq profetapa hina churaykusqa kananpaq, askha imaymana ñankunataqa hatunmanta qhawarisqañam. Ichaqa, chaykunaqa hamut’asqa kaytaq churaykusqa kaytaq profecíapa kamachikuyninkunapa contexto-pi, “aswan hatun autoridadmanta ñuqanchisman qosqa kasqankuman hina,” kananmi.
The message to the seven churches were messages given to the seven churches that were in existence when John recorded the messages. The messages to the seven churches provide instruction and warning for all churches throughout history. The messages to the seven churches provide instruction and warning for individual Christians throughout history. The seven churches represent the history of Christianity from the time of the apostles until the end of the world. The seven churches represent the history of ancient Israel from the time of Moses until the destruction of Jerusalem in 70 AD. The seven churches may be recognized and applied by identifying the distinction between the first four churches and the last three churches.
Qanchis iglesiakunaman willakuyqa karqan Juan willakuykunata qillqashqan pacha kawsaypi kaq qanchis iglesiakunaman qusqan willakuykuna. Qanchis iglesiakunaman willakuykunaqa tukuy pacha historiapi llapa iglesiakunapaq yachachiyta hinaspa amonestayta qun. Qanchis iglesiakunaman willakuykunaqa tukuy pacha historiapi sapanka cristianokunapaqpas yachachiyta hinaspa amonestayta qun. Qanchis iglesiakunaqa apostolkuna pacha manta kay pachapa tukukuyninkama cristianismopa historianta rikuchin. Qanchis iglesiakunaqa Moisés pacha manta 70 d.C. watapi Jerusalén llaqta chinkachisqa kanankama ñawpaq Israelpa historianta rikuchin. Qanchis iglesiakunaqa riksichikuyta hinaspa aplicayta atinku, ñawpaq tawa iglesiakunapa hinaspa qhipa kimsa iglesiakunapa hukniray kayninta reqsispa.
Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.
Soqta hina imaymana proféticopa aplicacionninkunamanta riqsichkashanchik, chay kikillan aplicacionkuna qanchis sellokunapipas rikuchisqa kachkan.
We will address these truths in the next article.
Kay cheqakunapi kay chiqaqkunata rimarisunchis.